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GOUGE ON HEBREWS.
VOL. 11.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, Edinburgh.
WILLIAM n. GOOLD, D.D., Professor of Biblical Literature and Church History, Reformed
Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian Church, Edinburgh.
REV. THOMAS SMITH, M.A., Edinburgh.
COMMENTARY
ON THE WHOLP:
EPISTLE TO THE HEBREWS.
BEING THE SUBSTANCE OF THIRTY YEARS' WEDNESDAY'S LECTURES
AT BLACKFRIARS, LONDON.
BY THAT HOLY AND LEARNED DIVINE
WILLIAM tlOUGE, D.D.
AND LATE PA8T0R THERE.
BEFORE WHICH IS PREFIXED
A NARRATIVE OF HIS LIFE AND DEATH.
YOL. 11.
EDINBURGH : JAMES NICHOL.
LONDON : JAMES NISBET AND CO. DUBLIN : G. HERBERT
M.DCCC.LXVI.
EniNBURGH :
PRINTED BY JOHN GKEIG AND SON,
OLD PHYSIC GAEDENS.
A COMMENTARY UPON THE EPISTLE TO THE
HEBREWS.
CHAPTER VI.
SEC. 1. Of the analysts o/Heb. chap. vi.
In this chapter the apostle prosecuteth his digres-
sion, which he began chap. v. ver. 11.
The first part of his digression was reprehensory,
in the four last verses of the fifth chapter.
The other part is exhortatory, throughout this whole
chapter.
He exhorteth unto two Christian duties :
1. To progress in the Christian course, from the
beginning to ver. 11.
2. To perseverance therein, from ver. 11 to the end.
His exhortation to progress is,
1. Briefly propounded, ver. 1 ; 2. Secondly, largely
amplified.
In the amplification are set down,
1. The distinct heads of those first principles from
which they must proceed, or wherein they must grow.
These are six in number, ver. 1, 2.
2. A motive to enforce that progress.
Betwixt those heads and the motive there is a
transition, ver, 3.
The motive is taken from the danger of not pro-
ceeding. This is first propounded, secondly illus-
trated.
The danger propounded is apostasy ; which he sets
out two ways.
1. By the steps whereon men ascend, before they
fall, which are five, ver. 4, 5.
2. By the fearful downfall of apostates. This is,
1. Afiirmed ; 2. confirmed.
That which is affirmed is an impossibility of reco-
very, ver. 4, 6.
The confirmation is taken from an utter rejecting
of the only means of recovery, ver. 6.
The illustration is set forth by a comparison of
ground moistened with rain, ver. 6, 7.
Betwixt the fearful downfall of apostates, and the
Vol. II.
other part of the exhortation to perseverance, the
apostle inserteth a sweet insinuation, whereby he tes-
tifieth,
1. His good persuasion of them, ver. 9.
2. The ground of that persuasion, ver. 10.
The second part of the apostle's exhortation is to
perseverance.
This is, 1, propounded, ver. 11 ; 2, proved by
sundry arguments.
1. By their own former practice, implied under this
phrase, the same diligence, ver. 11.
2. By the pattern of such saints as were before
them, ver. 12.
3. By the recompence of reward. This is,
1. Generally hinted in this phrase, inherit the pro-
mises, ver. 12.
2. Distinctly confirmed in Abraham's example,
ver. 13.
The confirmation is by God's oath. About which
the apostle noteth,
1. The object of it, God himself, ver. 13.
2. The form of it, ver. 14.
3. The issue of it, ver. 15.
4. The reason why God swore. This is set out
two ways :
1. Comparatively, by men's confirming matters,
ver. 16.
2. Simply, ver. 17, 18.
In the simple consideration, two reasons of God's
oath are rendered : one in reference to God him-
self, which was to manifest his immutable counsel,
ver. 17 ;
The other in reference to men : wherein two points
are expressed :
1. The benefits arising from God's oath, strong
consolation.
2. The persons that partake thereof, ver. 18.
•A
GOUGE ON HEBREWS.
[Chap. VI.
The last argument which the apostle useth to in-
cite them unto perseverance, is the certainty of their
hope. This is,
1. Set out by a fit resemblance, namely, an anchor.
2. It is amplified by the place where that anchor
is settled.
This place is described, 1, by a type, the veil, ver.
19 ; 2, by Christ's abode there.
For illustration of this last point, the apostle sets
out Christ two ways :
1. In his entrance thither, as o. forerunner.
2. In his abode there, as a priest. Thus he falleth
upon the main point, from which he had digi-essed,
namely, the order of Christ's priesthood, ver. 20.
Sec. 2. 0/ adding exhortation to reproof.
Ver. 1. Therefore, leaving the qmnciples of the doc-
trine of Christ, let us go on unto perfection ; not laying
again the foundation of repentance from dead works,
and of faith towards God.
The apostle here beginneth the second branch of
his digression ; which is in general an exhortation to
the duties which they had neglected.
The first particle is a note of inference, A/o,^ there-
fore ; it hath reference to his former reproof, and
sheweth that as faults be reproved, so remedies are
to be prescribed.
This was usual with the prophets, as Isa. i. 16,
with Christ himself, John vi. 27, and with the apostles.
Gal. V. 1.
1. The end of reproof is refoi-mation; even as the
end of potions and pills is health, 2 Cor. ii. 7.
2. Thus it will appear that reproofs are not in ma-
lice to disgrace, birt in love to amend ; and that
reprovers aim thereat.
This is a good direction for such as are in place to
reprove. This also is a motive to such as are re-
proved, patiently to take reproof, and to endeavour to
redress the faults reproved. Thus will reproof prove
to be as good physic.
Sec. 8. Of staying still upon the first principles.
This word apvng, leaving, both in Greek and other
languages, implieth two things :
1. Utterly to forsake a thing upon dislike. Thus
those h^'pocritos that assayed to tempt Christ, but
could not ensnare him, ' left him, and went their
way,' Mat. xxii. 22. In this sense, saith Christ to
his disciples, concerning blind leaders, apert, ' let
them alone,' or leave them, Mat. xv. 14.
2. To go further oft' from a thing, without any dis-
like of it. In which sense, saith Christ, ci^sg, ' leave
thy gift,' Mat. v. 24. He would not have him abide
by his gift, while his brother remained offended with
him ; but rather go from his gift to his brother. Thus
runners in a race leave the place where the race
begins, and make speed to the goal where it ends.
' See Chap. x. 5, Sec. 13.
Thus grammar scholars leave their accidence. The
meaning then of this phrase is, that they should not
always stay, and abide in learning the first principles ;
but go on forward in learning more and more the doc-
trine of Christ. Thus the apostle expoundeth him-
self in these words following, ' let us go on.'
That which good Christians must so leave, is in our
English styled ' The principles of the doctrine of
Christ ;' in Greek, rhv tHh a-oyjig roZ XsiaroZ /.Cyov,
' the word of the beginning of Christ,' which intend-
cth the beginning of the doctrine of Christ ; which
is that word whereby we are at first brought to know
Christ, and to believe in him. This is the very same
which before he called ' the first principles of the
oracles of God,' whereof see Chap. v. 12, Sees. G3, 65.
The main drift of the apostle's intendment lieth in
this word beginning, or principles. For the word, or
doctrine of Christ, generally taken, containeth all the
mysteries of godliness, not the deepest excepted. In
this extent Christ's word is to be left by none ; no,
not by the strongest.
It is a proud conceit for any to think that they are
above or beyond the Scripture, which is the word of
Christ. * They are they,' saith Christ, * which tes-
tit]y of me,' John v. 39. These are the things in
which the apostle would have Timothy to continue,
though he had * known the holy Scriptures from a
child,' 2 Tim. iii. 14, 15.
lie terms it the ivord of Christ, because Christ was
the subject matter thereof. For Christ is the object
of a Christian's faith, and that which above all he
most desires to be instructed in, 1 Cor. ii. 2.
But that which the apostle especially intendeth is,
that Christians must not always be learning the first
principles. That which he further mentioneth, of
' not laying again the foundation,' tendeth to the same
purpose ; for a wise builder will not always be spend-
ing his time, pains, and cost, upon the foundation
only. If any should so do, all that behold him will
mock him, saying, ' This man began to build, and
was not able to finish,' Luke xiv. 28-30.
Such are those, who, being trained up in a religious
family, or under a pious ministry, and taught the
principles of religion, have no care to learn any more.
This incomparable privilege, that they live where
the word and doctrine of Christ is taught, even the
word of theii" salvation, doth much aggravate their
carelessness. See more hereof, Chap. v. 12, Sec. 63,
and ver. 13, Sec. 71.
This phrase, principles of the doctrine of Christ,
gives us to understand that the church then had her
catechism. See Chap. v. 12, Sec. 64.
Sec. 4. Of going on in learning Christ.
The word (^iiu/MiOa, translated let us go on, is of
the passive voice, thus, let us he carried; but it im-
plieth a voluntary act, yet such an one as is per-
formed with some earnestness and diligence. It is
Ver. L]
GOUGE ON HEBREWS.
the word that is used of those that penned the Scrip-
tures : ' They were moved (or carried) by the Holy
Ghost,' 2 Pet. i. 21. They faithfully and diligently
did what the Spirit moved them to do. In that a
voluntary act on our part is here required, it is in our
English not impertinently translated, ' let us go on.'
That where unto we must proceed, is here said to
be perfection, It! rr^v TiXnor'/tTa. Perfection is taken
simply, for that which is every way absolute, so as
nothing need be added thereunto. In this sense, the
apostle saith of charity, that it is ' the bond of per-
fection.' It being here thus taken, the going on here
required implieth a faithful and constant endeavour
after perfection. Thus Christ requireth us to be
* perfect, even as our Father which is in heaven is
perfect,' Mat. v. 48.
Perfection is also taken comparatively, in reference
to the first beginning of things. Thus in relation to
the first principles, it implieth deeper mysteries ; so
as, going on to perfection, is a proceeding further and
further in learning the deep mj'steries concerning
Christ. Hereof see more. Chap. v. 14, Sec. 72.
Both the foresaid acceptions tend to the same
intent, namely, that there ought to be a continual
progress in understanding the mysteries of godliness.
Saints are in this respect resembled to growing cedars,
Ps. xcii. 12 ; and to the increasing light of the sun,
Prov. iv. 18 ; and to the increasing waters, that came
out of the sanctuary, Ezek. xlvii. 3, &c. ; and to the
growing corn, Mark iv. 28 ; and mustard seed and
leaven. Mat. xiii. 82, 33 ; and to the rising up of a
building, Eph. ii. 21 ; yea, also, to runners in a race,
1 Cor. ix. 24.
Frequent are the exhortations of Scripture to this
kind of proceeding, Philip, iii. 16 ; Eph. iv. 15 ;
1 Pet. ii. 2 ; 2 Pet. iii. 18. The metaphors also of
walking and running, frequently used in Scripture,
tend thereunto.
Of necessity there must be a going on, because
that measure and degree which is appointed unto us,
Eph. iv. 13, cannot be attained till death. Besides,
the greater measure of grace that we here attain
unto, the greater degree of glory we shall hereafter
attain unto, Mat. xxv. 29.
This much concerns those who have well begun, to
take heed that they stand not at a stay, but still go
on. Herein lieth a main difference betwixt the upright
and hypocrites. The former are never satisfied, but
still desire more and more ; the latter are contented
with a mere show. Among good husbands, he is
almost counted a prodigal who only keeps his own.
Remember the doom of him that improved not his
talent. Mat. xxv. 30. See more in The Saint's Sac-
rifice, on Ps. cxvi. 9, sec. 61.
Sec. 5. Of endeavouring after fJ^Kf^ction,
The object whereat Christians should aim in their
continual progress is perfection ; which, whether it be
taken simply for an absolute perfection, or compara-
tively, for an increase in measure, tends in general to
the full scope, namely, that no stint must satisfy a
Christian ; he must not content himself with a medi-
ocrity, but still proceed as far as possibly he can.
We are hereupon exhorted to ' seek that we may
excel,' 1 Cor. xiv. 12 ; to be * rich in good works,'
1 Tim. vi. 18 ; to ' abound in the work of the Lord,'
1 Cor. XV. 58. Yea, more and more to ' abound in
knowledge and in all judgment,' Philip, i. 9 ; to
* abound in hope,' E,om. xv. 13 ; and ' in faith, and
in all diligence, and in love,' 2 Cor. viii. 7 ; and to be
' filled with the Spirit,' Eph. v. 18 ; and ' to be per-
fect,' 1 Cor. xiii. 11.
The patterns that are set before us, do prove as
much, for the choicest worthies of God in all former
ages are set before us as examples for us to follow,
Heb. xi. We are commanded to ' take the prophets
for an example,' who were endued with an extra-
ordinary spirit, James v. 10 ; and an apostle requires
us to follow him, ' as he followed Christ,' 1 Cor. xi. 1.
And, as if the best patterns on earth were not suffi-
cient, we are enjoined to pray, to ' do God's will on
earth, as it is in heaven,' Mat. vi. 10 ; and, as if the
patterns of all mere creatures were not sufiicient, it is
required that ' that mind be in us which was also in
Christ Jesus,' Philip, ii. 9 ; yea, yet further, we are
exhorted to be * followers of God,' Eph. v. 1, and to
be ' perfect as he is,' Mat. v. 48.
Such is the excellency, such the commodity, such
the sweetness of Christian knowledge and grace, as a
man ought never to be satisfied therewith.
How corrupt is the treasure of the men of this
world, who account an earnest pursuance after those
things to be more than needs ? yea, not only need-
less, but madness, as Festus said to Paul, Acts xxvi. 24.
Let this add a spur to those who are most forward,
still to press on further, and to do as the apostle pro-
fesseth of himself, Philip, iii. 13, &c.
Of propounding a perfect pattern, and aiming at
more than we can attain to, see The Guide to go to
God, or my Explanation of the Lord's Prayer, on
third petition, sees. 68, 69.
Sec. 6. Of building upon a foundation ivell laid.
This phrase, not laying again the foundation, is
metaphorical. In efi'ect it setteth down the same
thing which was intended under this phrase, leaving
the principles, Sec. 3. Only by this metaphor the
point is more fully and plainly declared. For he
resembleth principles to a foundation. If only a
foundation be laid, and no more, no benefit will re-
dound to the builder, but rather loss of labour : there
is no fit house to dwell in. We can be no fit house,
or temple, as is intended we should be, Heb. iii. 6 ;
Eph. ii. 21 ; 1 Cor. iii. 16, if we stick only in prin-
ciples.
What a '^ i IMS Kiov, foundation, in the proper signifi-
GOUGE ON HEBREWS.
[Chap. VI.
cation of the word, is, hath been shewed, Chap. i. 10,
St-c. 131.
A foundation is both the beginning of a greater
building, Luke xiv. 20, 80, and also the groundwork,
whereupon the rest of the building is erected, and
whereby it is upheld, Eph. ii. 20, 21.
It is therefore needful that it be very solid and
substantial, for it must last as long as the building,
and it useth to be but once laid.
By the way, here note an undue cavil of the
Rhemists against reading the Scriptures, and for tra-
ditions, raised out of this place, which is this : Wc see
hereby that there was ever a necessary instruction
and belief had by word of mouth and tradition, before
men came to the Scriptures.
To grant there was such a kind of instruction, I
deny that it was merely hj tradition, without the word
of God. I deny also that it was before men came
to the Scriptures, for all sorts had liberty to read
the Scriptures. As for the points which by word of
mouth were taught them that were catechised, they
were no other than the doctrine of the prophets and
apostles, as also the higher and deeper mysteries were.
For milk and strong meat may for matter be of the
same doctrine, but the diflference betwixt them is in
the manner of delivering it. For that instruction
which was brought into easy and familiar principles,
and by word of mouth delivered to babes, was taken
out of the Scripture, as the several heads following
shew. See more hereof. Chap. v. 14, Sec. 75.
The participle xaraCa>.X&',a£vo/, Iciijinr/, joined with
this noun foundation, addeth further emphasis. It
signifieth to cast, or hnj iloioi ; and from thence is de-
rived another Greek word, xrArdZoXri, which also sig-
nifieth a foundation, as is shewed Chap. iv. 3, Sec.
29.
This conjunction rrdXiv, again, givcth hint of a
total apostasy, as if they were in danger to fall from
all their former principles ; so as a new foundation
must be laid, or else there could be no further going
on. This danger is more fully manifested ver. G.
In this caution, not laying) again the foundation, each
word is observable.
1. For erecting a good edifice there must be ^e/ae-
\i(jv, a foundation ; the first principles must be taught
them who would be well instructed in the Christian
faith. See Chap. v. 12, Sec. G4.
2. A foundation must be well laid, surely, and
soundly. The notation of this word y.a.TaZuX'/.liJ.ivtji,
laying, intends as much. This Christ distinctly ob-
Berveth, Luke vi. 48. This phrase, * As a wise master
builder, I have laid the foundation,' 1 Cor. iii. 10,
sheweth that the apostle was very circumspect about
laying the foundation. Now there is no such way to
lay the foundation of religion soundly, as to ground it
on God's word. See Chap. v. 12, Sec. 65.
8. Laying a foundation intendeth a further build-
ing ; for a foundation is but the beginning of an edi-
fice. The negative particle /j,^, not, imports thus
much : for by forbidding to lay a foundation, he stirs
them up to diligence in building up the house. So
as more must be learned than the first principles, see
Sec. 4.
4. The inserting this word again gives us to under-
stand, that a foundation useth to be but once laid. A
Christian once well instructed must not stand in need
to be taught the first principles again. Such an one
in disgrace is called a babe. See Chap. v. Sec. 71.
Sec. 7. Of the six principles of the apostle's cate-
chism.
The manner of joining the particular principles fol-
lowing with this general word, foundation, sheweth
that they are as so many stones of that founda-
tion. They are joined with this note of the genitive
case,' of. This phrase, ' The foundation of costly
stones,' 1 Kings vii. 10, sheweth, that those stones
made up the foundation.
The number of principles here set down is diversely
taken by different expositors. I leave others to their
own opinion. I suppose that the most proper dis-
tribution will be into six heads.
1. Repentance from dead works : which manifesteth
the natural man's misery.
2. Faith towards God : which declareth the way
of freeing man from misery, and bringing him to hap-
piness.
3. The doctrine of baptisms : which pointeth at the
outward means of working faith and repentance, and
of revealing and sealing up unto us God's mercy,
which are the word, and sacraments.
4. Imposition of hands : which hinteth the order
and discipline of the church.
5. Resurrection from the dead ; namely, of our
bodies.
G. The eternal judgment : and that of all sorts,
good and evil ; the one to receive the sentence of
everlasting life, the other the doom of eternal death.
These are the heads of that catechism which the
church had in the apostle's time, and was to be learned
of such as were to be admitted into the church.
Sec. 8. Of repentance from dead uvrJcs.
The first of the foresaid principles is thus expressed,
' Repentance from dead works.' By dead works aro
meant all manner of sin ; which aro so styled in re-
gard of their cause, condition, and consequence.
1. The cause of sin is privative, the want of that
Spirit which is the life of the soul ; as the want of life
is the cause of putrefaction. Men that are without
that Spirit are said to be dead in sin. They must
needs be dead works which come from dead men,
Eph. ii. 1.
2. The condition of sin is to be noisome and stink-
ing in God's nostrils, as dead carrion, Ps. xxxviii. 5.
Ver. 1.]
GOUGE ON HEBREWS.
3. The consequence of sin is death, and that of
body and soul, temporal and eternal, Rom. v. 12, and
vi. 23.
Repentance impheth a turning from those works.
The several notations of the word in all the three
learned languages imply a turning. The Hebrew
noun n3"lt^*n is derived from a verb, 31t^, that signifies
to turn, and is used Ezek. xxsiii. 11. The Greek
word p^irdvoia, according to the notation of it, signifies
a change of the mind, or change of counsel, |U.£7-a^s-
Xs/a. So the Latin word also, resi2)iscentia.
Mirdvoia et fj^irafisKsia componuntur ex prepositione
fierd, quod significat ^jos?, Acts xv. 13.
Prior vox fisrdvota componitur ex fisrd et vuog, mens,
Titus i. 15, sen intellectiis, Philip, iv. 7. Inde vo'su),
intelligo, considew. Mat. xxiv. 15, /Miravo'su, jmst, vel
iterum considew; ut ii solent quos hujus vel illius
facti posnitet. Est igitur furdvoia, posterior cogita-
tio, qualis fuit in prodigo, Luke xv. 17, fisranosu et
s-TrigT^i(pu (converto, vel convertor) tanquam synonyma,
conjunguntur. Acts iii. 19, and xxvi. 20.
MiTa/xiXiia, componitur ex /u^ird et fiiXsi, cura est.
Est impersonale. Inde (j^iraiiiXn imnitct. Imper-
sonale. Est enim poenitentia posterior cura. Sole-
mus nos pcenitere alicujus facti, cum animum id atten-
tius expendentem cura et solicitude subit.
Hinc [jjiTa[jji\6n,ai, pcenitentia diicor.
Msra/u^'sXsia exponitur apud alios authores mutatio
consllu, sed nunquam legitur in novo testamento.
Alii componunt n,i7aii,i\oiJ.ai, ex ixird et /AsXsraw,
meditor, 1 Tim. iv. 15. Ita ut significet iterum vel
postea meditor, ut senior filius. Mat. xsi. 29.
In general, repentance implieth a reformation of the
whole man. It presupposeth knowledge, sense, sor-
row, and acknowledgment of sin ; but yet these make
not up repentance, for they may all be where there is
no true repentance. Judas had them all, yet was he
not reformed. He retained a murderous mind, for he
murdered himself.
Reformation makes a new man. A man turns from
what he was, to what he was not. This the apostle
thus expresseth, * To turn them from darkness to
light, and from the power of Satan unto God,' Acts
xxvi. 18.
From this ground there are made two parts of re-
pentance :
1, Mortification, whereby we die to sin. Sin is like
the Egyptian darkness, which extinguished all lights ;
it is like thorns in the ground, which soak out all the
life thereof. Sin therefore must be first mortified.
2. Vivification, which is a living in righteousness.
If grace be not planted in the soul, it will be like the
ground which will send forth weeds of itself.
The foresaid reformation is of the whole man. For
the mind seeth a necessity thereof ; the will pursueth
it ; the heart puts to an holy zeal, and the outward
parts help to accomplish it.
Therefore repentance consisteth not simply in sin's
leaving a man ; for a prodigal, when he hath spent
all, may cease to be prodigal ; and an old adulterer,
when his strength is ceased, may forbear his adulter-
ous acts; but in these, and others like them, though
the act be forborne, the inordinate desire may remain.
Nor doth repentance consist in leaving some sins
only ; so did Herod, Mark vi. 20. Nor in turning
from one sin to another, as from profaneness to super-
stition ; so did they whom the pharisees made prose-
lytes. Mat. xxiii. 15.
Nor in a mere ceasing to do things unlawful; so may
such as are idle on the Sabbath day.
The special principles that are comprised under
this first head have reference either to the expression
of dead works, or of repentance from them. They
are such as these :
1. Man by nature is* dead in sin, Eph. ii. 1, Titus
i. 16, though he live a natural life, 1 Tim. v. 6.
2. All the acts of a natural man are dead works :
his thoughts, words, and deeds, though they may
seem never so fair. Gen. vi. 5, Titus i. 15, for they
are acts of dead men.
3. The end of all a natural man doth is death, Rom.
vi. 16.
4. There is a necessity of man's being freed ; for
there must be ' repentance from dead works.' He
were better not be than not be freed. Repentance is
necessary for freedom from dead works, Luke xiii. 3, 5 ;
for this end knowledge, sense, sorrow, desire, resolu-
tion, and endeavour to forbear dead works, are re-
quisite.
Under this first head is comprised whatsoever is
meet to be taught in a catechism of the law, the rigour,
and curse thereof ; of sin, the kinds, and issue thereof ;
of death, and the several sorts of it ; of all man's
misery and impotency ; of repentance, of the nature,
necessity and benefit thereof ; of means and motives
to attain it, and signs to know it,
Sec. 9. Of principles concerning God.
The second principle is this, * faith towards God.'
By virtue of this principle they were instructed in two
great points, one concerning God, the other concerning
faith.
God is here to be considered essentially, in regard
of his divine nature, or personally, in reference to the
three distinct persons. Father, Son, Holy Ghost.
In the former respect they were taught what God
is, what his divine properties, what his works.
In the latter respect they were taught the distinction
betwixt the three persons, and that in regard of order,
and kind of works, which are to beget, to be begotten,
and to proceed, and also in their distinct manner of
working, the Father by the Son and Holy Ghost ;
the Son from the Father by the Holy Ghost ; the
Holy Ghost, from the Father and the Son.
Concerning the Father, they were taught that he is
the primary fountain of all good ; that he sent his Son
GOUGE ON HEBREWS.
[Chap. VI.
to save the worlJ, John iii. 17 ; that he gave the
Comforter, which is the Holy Ghost, John xiv. 1G-2G.
Concerning the Son, they were instructed in his two
distinct natures, and the union of them in one person,
which was ' God manifest in the flesh,' 1 Tim. iii. IG.,
and in his three olhccs, which were king, priest, and i
prophet.
A king, to gather, preserve, and protect his church.
A priest, to make satisfaction for our sins by oflering
himself up a sacrilice ; and being risen from the dead,
to make intercession for us, by entering into the most
holy place, and there presenting himself to his Father
for us.
A prophet, to make known his Father's will to us ;
and to enlighten our understandings, so as we may
conceive it.
Concerning the Holy Gho^, they were instructed
that he was true God, a distinct person, and the Spirit
of sauctilicatiou.
Sec. 10. Of principles concerning faith.
The reason why Christians were at first instructed
in principles concerning God was, that they might
believe on him. Therefore this principle is thus set
down, ' faith towards God.'
The Greek preposition, Jt/, translated toicanh,
properly signifieth to, and it is oft used in the same
sense that the preposition iig is, which we translate
<in, John i. 12. So is the preposition here used in
this text oft translated by our English, as Acts ix. 42,
and xxii. 19 ; Rom. iv. 5, 24.
Thus do most intei-preters here translate it, faith on
God. The faith then here meant is a justifying faith,
about which they who are catechised might be in-
structed in these and such like principles :
God is to be beUeved on.
Faith in God is the means to free us out of our
natural, miserable condition.
They might also be further instructed in the nature
of faith, and in the distinct kinds thereof; and how a
justifying faith diHcreth from other kinds of faith ; and
what are the grounds of faith, and what the fruits
thereof; how it is wrought, and how it worketh ; what
are the signs and evidences thereof ; and concerning
the benefits thereof, how thereby we have a right to
the things of this world, yea, and a right to all that
Christ did, and endured to purchase man's salvation,
and thereupon a right to salvation itself.
Of faith, see more in The Whole Armour of God,
treat, ii. part vi, on Eph. vi. IG, sec. 1, &c.
Sec. 11. Of principles about God's word.
Yer. 2. Of the doctrine of baptisms, and of laj/iuff on
of hands, and (/resurrection of the dead, and of eternal
jwhfinent.
This is the third principle, ' the doctrine of bap-
tisms.' Some make these two distinct principles,
comprising one under this word doctrine, the other
under this word baptisms. Whether they be made two
distinct principles, or only one, it is without question,
that both the foresaid points of doctrine and baptisms
are included, and were both taught, as repentance and
dead works in the first principle, and God and faith
in the second.
The Greek noun, hihayji, translated doctrine, is
derived from a verb, btbdaaui, that signifieth to teach.
It pointeth at God's word in the holy Scriptures,
whereby God instructeth us in his will. But more
particularly the gospel may be here intended. For
the gospel is the most proper means of working faith,
Rom. i. IG, 17, and the gospel is in special manner
the doctrine of baptism, that doctrine which first
taught baptism, and whereof baptism is a seal.
About this doctrine, or word, they might be in-
structed in these particulars : that it is a doctrine of
divine authority, even the word of God himself ; that
it is the ground and rule of all things to be believed
and practised about salvation ; that it instructeth us
in all the ordinances of God, and declareth both what
are divine ordinances, and also how they ought to be
observed ; that it instructeth us in all manner of duties
to be performed to God, or our neighbour ; that it is
the only true hght that can direct us in the way to
salvation ; that it is the ordinary means to breed and
increase grace ; that by preaching it is made most
powerful ; that it containeth the covenant, whereof
the sacraments are seals.
Of God's word, see more in The Whole Armour of
God, treat, ii. part viii. on Eph. vi. 17, sec. 1, &c.
Sec. 12. Of the reasons of baptisms in the plural
Jiumber.
Baptism is added to the foresaid doctrine, because
the first preacher of the gospel did preach baptism ;
and upon his preaching it people submitted themselves
to that ordinance, Mark i. 4, 5 ; and because baptism
is a seal of the gospel, and from time to time all that
have embraced the gospel have been baptized.
The plural number, (Swrne/xoiv, is here used, thus,
of baptisms, whereabout sundry reasons are given, such
as these :
1. To put a differenco betwixt the baptism of John
and the baptism of Christ ; for some afiirm that they
were two distinct baptisms, and that many that were
baptized with John's baptism were rebaptized with the
baptism of Christ, Acts xix. 5.
A ns. This is a great error ; John's baptism and
Christ's were the same. For John preached the same
doctrine that Christ and his apostles did, and with
the same baptism confirmed it. Christ himself was
baptized with John's baptism. He did thereupon
confirm and sanctify that baptism, which ratification
and sauctification that baptism which the Christian
church now useth would want, if John's baptism were
not the same with Christ's. Besides, the apostle ac-
knowlodgeth but one baptism, Eph. iv. 5. We cannot,
Ver. 2.]
GOUGE ON HEBREWS.
therefore, imagine that there were two distinct and
different baptisms taught in the apostles' time. As
for that which is alleged about rebaptiziug those which
were before baptized by John, it is a manifest mistake
of Scripture. For that baptism which is mentioned
Acts xix. 5, was not a rebaptizing of those who were
baptized before, but a declaration of the ground why
they were at first baptized by John in the name of the
Lord Jesus, namely, because John taught them that
they should believe on Christ Jesus ; so as this phrase,
' when they heard this,' Acts six. 5, hath reference
to those who heard John preach, and not to those
disciples with whom Paul then conferred.
It is again objected, that John professeth that he
baptized with water, but Christ with the Holy Ghost,
Mat. iii. 11.
Ans. John speaks of himself as a minister, who only
could use the outward element ; and of Christ as of
God, the author of baptism, who could also give the
Holy Ghost. Peter, Paul, and other ministers of the
gospel, may say as John did, ' We baptize with water,'
for it is all that a mere man can do.
2. Others say, that the apostle hath respect in using
this plural number, baptisms, to the legal washings
which were among the Jew^s, and are called bajytisms.
For this word in the plural number is but three times
more used throughout the new Testament, and in
every one of them applied to legal washings, as Heb.
ix. 10, Mark vii. 4.
Alls. All those legal washings were either abolished
by the coming of the Messiah, or else they were but
superstitious rites invented and used by men, so as it
was not probable that the church then would instruct
such as were to be her members therein.
3. Others suppose that the two parts of baptism,
inward and outw-ard, John iii. 5, are called baptisms.
Alts. This reason must warily be taken, for howso-
ever the inward and outward washing may be distin-
guished, and so respectively called baptisms, yet are
they not to be severed ; they are but two parts of one
and the same sacrament, and both of them indeed
make but one baptism.
4. Others think that the apostle hath reference to
a threefold baptism,^ one of water, another of the
Spirit, a third of blood, which they say martyrdom is.
For this they allege 1 John v. 8, and compare together
John iii. 5 and Mat. xx. 22 ; this is the reason ordi-
narily rendered by popish expositors. But they mis-
take the meaning of this word blood, mentioned 1 John
V. 8 ; it is not the blood of martyrs, but the blood of
Christ, which the apostle there meaneth.
5. Some of our best expositors are of opinion, that
this plural number bcq^tisms is here used in reference
to the many persons which were baptized together,
and to the several set times when baptism was ad-
ministered, which reason is confirmed by that name,
which in our ancient ecclesiastical authors is given
• Baptisma fluminis, flaminis et sanguinis.
to the days wherein baptism was solemnly administered,
for they were called ' days of baptism.'
G. Baptism may here synecdochically be put for
both sacraments ; and to shew that the Lord's Supper
is included under the sacrament of baptism, the plural
number, baptisms, is used.
Sec. 13. Of principles about sacraments.
We cannot imagine that the sacrament of the Lord's
supper was clean left out of the catechism used in the
primitive church. This therefore will be the fittest
place to observe the principles about a sacrament in
general, and in particular about baptism and the Lord's
Supper. Wherefore about a sacrament there might
be delivered such principles as these :
Christ instituted sacraments in his church. A
sacrament was a seal of God's covenant. There were
two parts of a sacrament, the outward sign and in-
ward grace. A sacrament was of use to ratify God's
promise, and to strengthen our faith.
It was of singular use in regard of our dulness to
conceive, and backwardness to believe. The resem-
blance betwixt the sign and the thing signified was of
use to help our understanding in the mysteries set
out in a sacrament. There are only two sacraments
of the new Testament : one, a sacrament of regenera-
tion ; the other, a sacrament of spiritual nourishment.
Sjc. 14. Of principles abont baptism.
Baptism is a sacrament of regeneration. The out-
ward sign in baptism is water. The inward thing, or
substance thereof, is the blood of Christ. The pour-
ing or sprinkling of water upon the party baptized
setteth out the inward cleansing of the Holy Ghost.
The form of baptism is, * In the name of the Father,
and of the Son, and of the Holy Ghost.' Baptism is
to be administered by a minister of the word. They
who profess the true faith are to be baptized. The
children also of such are to be baptized. By baptism
we are ingrafted into Christ's mystical body. Baptism
setteth out both our dying to sin, and also our rising
to righteousness. Baptism is but once to be admi-
nistered. The force and efficacy of baptism lasteth
as long as a man liveth.
Of baptism, see more in Domestical Duties on Eph.
V. 2G, treat, i. sec. 40, &c.
Sec. 15. Of principles about the Lord's supper.
The Lord's supper is a sacrament of spiritual
nourishment. It is added to baptism, to shew the
spiritual growth of such as are new born. There are
two outward signs thereof, bread and wine. These
set out the body and blood of Christ. The bread
sheweth that Christ's body is spiritual nourishment ;
the wine, that his blood is spiritual refreshing. These
two elements shew, that Christ is sufiicient nour-
ishment. The bread and wine at the Lord's table
differ from other bread and wine, in use only, not in
GOUGE ON HEBREWS.
[Chap. VI.
substance. The form of that sacrament consistoth in
the sacramental union betwixt the signs and things
signified. A minister of the word must administer
that sacrament. Thej' who have been baptized, and
are fit and worthy, ma}' partake thereof. The minister
is to bless the elements, to break the bread, to pour
out the wine, and to give them to the people. The
people are to take the elements, and to eat the one,
and drink the other. The body of Christ is eaten,
and his blood drunk, spiritually by faith. This sacra-
ment is oft to be received, in regard of the weakness
of our faith, and repentance, which need oft to be
renewed, and that Christ might oft be remembered.
Sec. IG. 0/ imposition of hands.
The fourth principle is thus set down, ImO'-Ciui Ti
X^'i'^^i ' of imposition of hands.' This hath been an
ancient rite in the church of God : no other so long
continued. Jacob, when he blessed the sons of Joseph,
laid his bands upon them. Gen. xlviii. 14. Under the
law it was usual to lay hands on the sacrifices that
were oflered up. Lev. iv. 15, xvi. 21, Num. viii. 12.
But because we have to do with the time of the
gospel, and with a rite then used, we will pass over
the times of the law, and shew about this rite of im-
position of hands: 1, by what persons; 2, in what
cases ; 3, to what ends ; 4, with what exercises, it
was used.
1 . They were public persons that used it, as Christ,
Mark x. 10, Luke iv. 40 ; his apostles. Acts viii. 17 ;
other public ministers and ciders, 1 Tim. iv. 14, and
V. 22.
2. It was used in extraordinary and ordinary cases.
The extraordinary were spiritual or temporal. Spiri-
tual extraordinaiy cases wherein imposition of hands
was used, were the giving of extraordinary gifts, oft
expressed under this title, the Holy Ghost, Acts viii,
17, 19, and xix. G ; extraordiuar}' temporal cases were
an extraordinary manner of restoring healtn, and
other like miracles, Luke iv. 40, Mark vi. 5, Acts
«xviii. 8. Ordinary cases wherein imposition of hands
was used were,
(1.) Blessing children, Mark x. IG.
(2.) Setting men apart to a public function, as
ministers of the word, 1 Tim. v. 22 ; and deacons,
Acts vi. 6.
(3.) Deputing men to some special work, Acts
xiii. 3.
{4.) Confirming such as had been instructed in the
principles of religion.
This last particular is not expressly set down in
Scripture, but gathered out of it by the ancient ortho-
dox fathers ; and with a joint consent acknowledged
by most divines, not papists only, but protestauts
also. It hath indeed been much abused by papists,
with their manifold superstitious additions, and vain
opinions thereabout ; which hath been, I suppose,
one cause of protestants much neglecting it.
Imposition of hands for confirming him on whom
hands were laid, was of old used in two cases.
1. When one of age, having been well instructed
in the principles of Christian religion, was brought to
the Church to be baptized.
2. When such as had been baptized in their in-
fancy, and afterwards well instructed in the foresaid
principles, were judged fit to be made partakers of
the Lord's table.
Sec. 17. 0/ layinrf on of hands at ordination.
This rite of laying hands on them that were to be
set apart to the ministry, is most expressly set down
in God's word. For Timothy was sot apart ' by lay-
ing on of the hands of the presbytery,' 1 Tim. iv. 14,
and the apostle settcth out the act of ordination under
this rite, when he saith, ' Lay hands suddenly on no
man,' 1 Tim. v. 22.
Such as under the gospel are to be set apart for
ordinary ministers, are pastors and teachers. Men's
abilities to these functions are to be tried ; and good
testimony given of their orthodox judgment and pious
conversation : and in a public assembly, on a day of
fasting and prayer, they are, after some exhortation
and direction concerning the ministerial function, and
prayer made for God's blessing on them, they are to
be set apart to the ministerial function, by this rite of
imposition of hands.
This rite was used to shew that the blessing which
they desired, and the abilit}' which was given, or was
further to be expected, was from above ; and for ob-
taining thereof, prayer used to be joined with imposi-
tion of hands, Acts vi. G, and xiii. 3, and xx. 8.
Of ordaining ministers, see more Chap. iii. 2, Sec.
35.
Sec. 18. 0/ ininciples about prayer and thanks-
giving.
Because prayer was joined with imposition of hands,
and lifting up of hands is a rite proper to prayer,
and put for prayer, 1 Tim. ii. 8, I suppose this to
be a tit place to bring in that head of our Christian
religion, which was questionless one branch of that
ancient catechism.
Principles about prayer may be such as these :
Prayer is a bounden dut}-. It is to be made onl}'
to God, and in the name of Jesus Christ. It is to
proceed from the heart, and to be made with rever-
ence, and in faith. It is a means of obtaining all
needful blessings, All things that tend to God's
glory, our own, or brother's good, whether temporal
or spiritual, may be sought of God by prayer.
To this head also may thanksgiving be referred.
Christians ought to be as conscionablo in giving
thanks as in making prayers. Hereby they shall
testify their zeal of God's glory, as well as they testify
their desire of their own good.
Thanks must be given to God, and that for all
Ver. 2.]
GOUGE ON HEBREWS.
things, and at all times, and in all places, publicly and
privately, ever in the name and through the media-
tion of Jesus Christ.
Of prayer and thanksgiving, see more in The Whole
Armour of God, treat iii. part i., on Eph. vi. 18,
sec. 1, &c.
Sec. 19. Of jmiicijjles about death.
The fifth principle is thus set down, * and of the
resurrection of the dead.' Of this principle there are
two heads : one concerning the dead; the other con-
cerning their resurrection.
About the dead, there might be these principles.
No man ever yet remained alive on earth for ever.
' It is appointed unto men once to die,' Heb. ix. 27;
only one exception is recorded, M'hich was Enoch's, of
whom it is said that ' God took him,' Gen. v. 24,
which phrase the apostle thus expoundeth, ' Enoch
was translated that he should not see death,' Heb.
xi. 5. As for Elijah, who went up by a whirlwind into
heaven, 2 Kings ii. 11, it is not expressly said that he
died not ; though in his body he were taken up from
the earth, yet might his soul only be carried into
heaven. Yet I will not deny, but that he also might
be exempted from death. But if this be granted,
there are only two that we read of exempted from
this common condition ; and one or two exceptions,
especially they being extraordinary, do not infringe a
general rule.^ Death is only of the body, which the
soul leaveth, and thereupon it remaineth dead ; the
soul itself is immortal, Eccles. xii. 7 ; man's body
was not at first made mortal, for death came by sin,
Rom. V. 12, yet by Christ is the sting of death pulled
out, 1 Cor. XV. 65, and the nature of it is altered.
For at first it was denounced as an entrance to hell.
Gen. ii. 17, Luke xvi. 22, 23 ; by Christ it is made a
sweet sleep, 1 Thess. iv. 13, and the entrance into
heaven, 2 Cor. v. 1, Philip, i. 23; it is to believers,
a putting ofi" the rags of morality, 1 Cor. xv. 53, 54;
it is a full abolition. of sin, Rom. vi. 7, and they rest
from all labours and troubles, Rev. xiv. 13.
Sec. 20. Of jmnciples about resurrection.
The bodies of men are not like the bodies of beasts,
which ever remain in the earth, but they shall be
raised. Which the apostle proveth by many argu-
ments, 1 Cor. XV. 12, &c. They shall be raised by
the power of Christ's voice, John v. 29, and that at the
last and great day. Mat. xiii. 49, all at once in a
moment, 1 Cor. xv. 52, even the very same bodies
that they had on earth. Job xix. 27 ; not the substance,
but the quality only of the bodies shall be changed,
^ This rule must not be extended to such as shall be living
at the moment of Christ's coming to judgment ; for in refer-
ence to them thus saith the ajiostle, ' We shall not all
sleep,' 1 Cor. xv. 51 ; and again, ' We which are alive shall
be caught up together in the clouds,' with them that are
raised from the dead, 1 Thos. iv. 17.
1 Cor. XV. 43, 44. Being raised, each body shall be
united to his own soul, and that for ever, not to be
separated again. As for men's souls, they never die;
but immediately upon their separation from the body,
they go to those places where, after the day of judg-
ment, their bodies shall be with them, Luke xvi. 23.
They that are living at the day of judgment shall be
changed, 1 Cor. xv. 51, and suddenlj' caught up to
judgment : only the dead shall first rise, and then the
quick shall be taken up with them, 1 Thes. iv. 15,
17. Of Christ's resurrection, see Chap. xiii. 20, Sec.
164.
Sec. 21. Of principles concerning the last judgment.
The sixth and last principle is thus expressed, ' and
of eternal judgment.'
This principle noteth out two points : 1, the matter
itself, judgment ; 2, the continuance thereof, eternal.
About the matter itself, these particulars following
are observable :
There shall be a day of judgment. All men shall
be judged. Jesus Christ in his human nature shall
be the visible judge. Acts xvii. 31. He will judge all
men according to their works. Mat. xvi. 27 ; every
work shall be brought to judgment, whether it be open
or secret, whether it be good or evil, Eccles. xii. 14;
men shall give an account for every idle word. Mat.
xii. 36. All shall not receive the same sentence : the
righteous shall receive a blessed sentence of life ; the
wicked a fearful doom of condemnation. Mat. xxv. 34,
&c. There is a set day for this judgment. Acts xvii.
31 ; but it is unknown to men and angels, that men
might always watch, Mark xiii. 32, 33, but it shall
not come till the number of God's elect shall be ful-
filled. Rev. vi. 11.
The continuance of the day of judgment, under this
word eternal (which is to be taken of the time follow-
ing, that shall never have an end), hath respect to the
reward of the righteous and of the wicked.
The righteous shall be taken with Christ into the
highest heaven, where they shall enjoy such glory and
happiness, as the tongue of man cannot express, nor
heart of man conceive. It shall never be altered, but
be everlasting, and therefore called * eternal life,'
Mat. xxv. 46.
The wicked shall be cast down into hell fire, pre-
pared for the devil and his angels, where they shall
be tormented in soul and body, which torment shall
be endless and remediless, and therefore called eternal
fire, Jude 7. Many more principles, especially such
as may be counted strong meat, might have been
reckoned up. But the principles intended by the
apostle are such as may be comprised under the meta-
phor of milk. In that respect we have reckoned up
no more. Yet these which are reckoned up do
evidently demonstrate that the six principles named
by the apostle are such as may comprise a complete
catechism, even all the fundamentals of religion.
10
GOUGE ON HEBREWS.
[Chap. VI.
Sec. 22. Of the resolution ofReh. vi. 1, 2.
Ver. 1. Their/orc, leaviiu/ the principles of the doc-
trine of Christ, let us t/o on unto perfection ; not layintj
again the foundation of repentance from dead works, and
of faith towards God,
Ver. 2. ()f the doctrine of baptisms, and of laying on
of hands, and of resurrection of the dead, and of eternal
judgment.
The sum of these two verses is an exhortation to
progress in the Christian religion. Ilcrcahout are
two points :
] . An inference, therefore. 2. The substance.
The substance is set down two ways : 1. Negatively ;
2. Affirmatively.
The negative declares /»y)?« what we must proceed.
The affirmative to what.
The negative is, 1, propounded ; 2, repeated.
In the proposition there is,
1. An act required : learing.
2. The object to be left Herein is shewed,
1. The kind of object : the principles of the doctrine.
2. The author thereof: Christ.
The affiiTnative also noteth,
1. An act to be done : let us go on.
2. The mark to be aimed at : unto perfection.
In the repetition of the negative, another act is in-
hibited : not laying again. And another object is
specified, and that is,
1. Generally set down in a metaphor : the founda-
tion.
2. Particularly exemplified in six heads.
The first declares a duty, of repentance ; and the
subject thereof, from dead works.
The second manifesteth a grace, of faith ; and the
object thereof, towards God.
The third hinteth two special means of grace, doc-
trine and bapti.sms.
The fourth pointeth at an ancient rite, laying on of
hrniils.
The fifth reveals a special privilege, resurrection ;
and the persons to be made partakers thereof, the dead.
The sixth declareth the last act of Christ as medi-
ator, judgment ; and the continuance or the issue
thereof, eternal.
Sec. 23. Of the doctrines raised out ofHeh. vi. 1,2.
I. To reproof, instruction mtist he added. This
chapter contains many instructions, which the apostle
adds to his reproof, in the latter end of the former
chapter. See Sec. 2.
II. Christians must not always stick in first prin-
ciples. This is the meaning of this word leaving.
See Sec. 8.
III. The princi] tics taught in Christ's church must
be the doctrine of t.'hrist. This is here expressly set
down. See Sec. 3.
IV. Christians must daily grow in grace. This is
to go on. See Sec. •!.
V. Perfection must he a Christians aim. This is
it whercunto ho must go on. See Sec. 5.
VI. A foundalion of religion must be laid. This
is implied under the metaphor of a foundation here
used. Sec Sec. 6.
VII. The foundation must be but once laid. It is
here forbidden to be laid again. See Sec. 6.
VIII. The primitive church had a set catechism.
The distinct principles here set down import as much.
See Sec. 7.
IX. The natural man's works are all dead. So here
they are said to be. Sec Sec. 8.
X. JRepentance is necessary. It is here set down as
the first principle. See Sec. 8.
XI. God is to be known. For this end mention is
here made of God. See Sec. 9.
XII. Faith is a true grace. It is therefore here
expressly required. See Sec. 10.
XIII. Faith is to be fixed on God. This is the
meaning of this phrase, towards God. See Sec.
10.
XIV. God's ivord is the church's doctrine. It is that
wherein the members of the church are to be in-
structed. See Sec. 11.
XV. Baptism is the church's privilege. It is here
reckoned among the privileges which belong to the
church. Sec Sec. 14.
XVI. There is an inward and outward baptism.
This may be one reason of using the plm-al number,
baptisms. See Sec. 12.
XVII. Baptism is common to many. This may be
another reason of the plural number. See Sec. 12.
XVIII. Imjjosition of hands is an evangelical rite.
It is one of the principles of the Christian's catechism.
See Sec. 16.
XIX. Ministers may be set apart by imposition of
hands. Hereabout was this rite used in the apostle's
time. See Sec. 17.
XX. Our bodies are stdiject to death. This is here
taken for granted. See Sec. 19.
XXI. Our dead bodies shall be raised. The re-
surrection here mentioned is of our bodies. See Sec.
20.
XXII. There shall be a general judgment. This
also is here taken for granted. See Sec. 21.
XXIII. The sentence at the last judgment loill be un-
alterable. In this respect it is styled eternal judg-
ment. See Sec. 21.
Sec. 24. Of the sense of these words, ' And this will
we do.'
Ileb. vi. 3, And thistviU we do, if God permit.
The apostle, to his exhortation made to the He-
brews, that they would ' go on to perfection,' by this
copulative particle xal, and, addcth a promise of his
own endeavour to do what in him lieth for helping
them on in that progress.
The relative roZro, (his, hath reference to that
Vee. 3.]
GOUGE ON HEBREWS.
11
general point, which he intended about leaving prin-
ciples, and going on to perfection.
Thereabout he maketh this promise, miri(So/j.iv, tee
will do, namely, that which belonged to a minister, to
help on people's going to perfection ; which was not
to lay the foundation again, but to open deeper mys-
teries, as he doth in the seventh and other chapters
following.
In setting down the promise, he useth the plural
number, ive will do.
1. In reference to other ministers. For there were
other ministers of this church besides the apostle him-
self, who were all of the same mind, as the apostle
testifieth of himself and Titus thus : • Walked we not
in the same spirit ?' 2 Cor. xii. 18.
2. To set forth the disposition of other ministers
in his own example, as where he saith, ' We, ambas-
sadors for Christ, as though God did beseech you by
us, we pray,' &c.
3. In relation to the endeavour of them to whom
he wrote. For being persuaded that they would make
progress according to that doctrine which should be
delivered to them by him, he saith, ' This will we
do.' I in doctrine, and you in proficiency, will go on
to perfection. Thus he includes them with himself
where he saith in the plural number and first person,
p£gw/i£^a, ' let us go on,' ver. 1.
Thus it appears that it was not an ambitious, epis-
copal humour in which he here useth this plural
number, as they who in their edicts thus begin. We
Gregory, We Pius.
By expressing his mind ifi. the future tense, he de-
clareth his purpose beforehand, which is a lawful and
useful course. Other faithful ministers in all ages
have so done ; yea, and Christ himself, especially about
the time of his departure, as John xiv. 3, 13, 16, 18,
21, 23. All God's promises are such professions.
Such professions beforehand do much support the
spirits of them to whom they are made, and make
them expect the accomplishment of what is professed ;
yea, this is an holy tie and bond to him that maketh
the profession, to be faithful in performing the same.
This may be a good pattern for such as intend good
to others, freely to profess their intent beforehand, and
that with a faithful resolution to perform what they
profess.
Sec. 25. Of the ministry of the icord a means of
going on to x>sfection.
The foresaid apostolical promise is both a means to
lead on people forward to perfection, and also a motive
to stir up people to endeavour after it. That it is a
means is evident, by this effect of making people to
grow, attributed to the ministry of the word. In this
respect saith an apostle, ' Desire the word, that
you may grow thereby,' 1 Peter ii. 2 ; and, ' I com-
mend you to the word, which is able to build you up,'
Acts XX. 32.
God hath sanctified the ministry of the word, both
for our spiritual birth and also for our spiritual growth,
to begin and to perfect grace in us ; in which respect
ministers are styled j)lanters and waterers, 1 Cor. iii. 6 ;
fathers and instructors, 1 Cor. iv. 15.
Such ministers as, having well instructed their
people in the first principles of religion, do there set
down their stafl', and go no further, though they may
seem to have gone far, yet come far short of that which
becomes a faithful minister. Should a parent that
had well trained up his child in the childhood and
youth thereof, then leave it, and take no care of fitting
it unto some good calling, he would be counted both
improvident and unnatural ; much more ministers,
that do not what they can to perfect their people.
This was the end why Christ gave pastors and teachers,
Eph. iv. 11-13.
Sec. 26. Of ministers helping their people to attain
perfection.
As the apostle's promise was a means of drawing
on his people to perfection, so it was a motive to in-
cite them so to do. For a minister's pattern in doing
his duty is a forcible inducement unto people for them
to do their duty. Hereupon, saith the apostle,
' Brethren, be followers together of me,' &c., PhiUp.
iii. 17.
Men are much moved by the example of their
guides. A generous mind will count it a great dis-
grace to be a slothful hearer of a diligent preacher, and
to remain ignorant under a well instructing minister.
This should stir up us ministers still to be going on
in laying forth all the mysteries of godliness, that
thereby we may draw on our people nearer and nearer
to perfection.
This is the rather to be done because it is a singular
help to people's progress, which ministers must en-
deavour every way they can. As they incite their
people to perform duty, so they must direct them how
to do it. Where the apostle exhorteth to * covet
earnestly the best gifts,' he further addeth, ' And yet
shew I unto you a more excellent way,' 1 Cor. xii. 31.
See Chap. iii. ver. 13, Sec. 142.
Thus there may be hope that a minister's labour
shall not be in vain. Exhortation is of good use to
work upon affection ; but directory doctrine so worketh
upon the understanding as a man's affection is there-
by well ordered and directed.
They much fail in their ministerial function who
are earnest in exhortation and reproof, but scanty in
directing the people. They are like > foolish rider,
who letteth go the reins of his bridle, and whips and
spurs on his horse, so as the horse may carry him
much further out of the way than he was before.
Many cry out against ignorance and non-proficiency,
and earnestly exhort to knowledge and good progress
in grace ; they complain that their people care not
how they present themselves to the Lord's table ; yet
12
GOUGE ON HEBREWS.
[Chap. VI.
do not snch ministers perfonn their duty in instruct-
ing their people, and building them up from one
degree of grace to another.
For our parts, as we desire to be accounted faith-
ful (as Moses was, Num. xli. 7), and would be ' pure
from the blood of all men, let us not shun to declare
unto our people all the counsel of God,' Acts xx. 26,
27, but upon the good foundation which we have laid,
build gold, silver, and precious stones, 1 Cor. iii. 11,
12. This is the way to bring people to perfection.
Sec. 27. 0/ subject i II ff our puijioses to God's trill.
The apostle's foresaid promise is thus limited, ' if
God permit.' The conditional particle, //, implieth
Buch a limitation as makes him subject his purpose to
the guiding providence of God : as if he had said, I
fully purpose what I promise ; but yet with this cau-
tion, if God sufl'er me to do what 1 intend; by which
pattern we see that our purposes must be submitted
to God"s permittance. This is thus expressly com-
manded, ' Ye ought to say, U the Lord will,' James
iv. 15; and this hath been the practice of God's saints.
When David had a purpose to bring the ark of God
into a settled place, he thus expresseth his purpose,
' If it be of the Lord our God,' 1 Chron. xiii. 2 ; and
Saint Paul thus, ' I will return again unto you, if God
will,' Acts xviii. 21 ; and again, ' I wiU come to you
shortly, if the Lord will,' 1 Cor. iv. 19 ; and ' I trust
to tarry a while with you, if the Lord will.'
This submission giveth evidence of that knowleclge
which we have of the over-ruling providence of God,
of our faiih therein, and respect thereto. For though
there may be ' a preparation in the heart of man,'
yet ' the answer of the tongue is from the Lord.'
And though ' a man's heart deviseth his way,' yet
' the Lord directeth his stops,' Prov. xvi. 1, 9. So as
a man's purposes and promises will be all in vain
without this permission.
They are impious and blasphemous thoughts and
speeches of men who think or say they will do
this or that whether God will or no. An heathen
poet' who noteth out this speech of Ajax, He that is
nobody may, with the help of the gods, much prevail;
but I am confident to get this done without them,
withal observeth that divine vengeance followed him.
How much more is that pope of Rome to be con-
demned,* who, being forbidden by his physician to eat
of a dish which he liked exceeding well, but was hurt-
ful to his health, blasphemously said. Bring me my
dish in despite of God. Such speeches argue atheis-
tical minds.
They go too far in this point of atheism who per-
' Sopliocl., in Ajac.
6i«7; flit Kat i ftrii'it £t 'fu,
K«<tr(; xarcixTr.raiT' lya/ il xa< H;^m
Kii>w> viTt.^a t»ut' inrrdrnf k>Aos.
' Julius III., Balai Chron. de Act- Poutif.
emptorily promise, vow, and bind themselves to do
such things as are against the mind and will of God,
as those Jews who ' bound themselves under a curse
to kill Paul,' Acts xxiii. 12,
It becomes us who are instructed in the over-
ruling providence of God, to have always in our heart,
and, as occasion is given, to manifest in our words,
our submission of all our intents to the divine provi-
dence, that so we may rest content if at any time we
be crossed in our intent. "Well may we know what
we would have fall out, but God doth best know what
should fall out, and what is best so to do. Let us
not, therefore, be too eager in pursuing our own pur-
poses. This caution, being interposed, may keep us
from breach of promise when matters fall out other-
wise than we have promised.
Sec. 28. 0/ the efficacy of mans ministry, depending
on God's blessiny.
The Greek verb' i-riTil-ri, which here setteth out
God's permitting act, is a compound of a simple verb,
Tii'TTu, irrto, that signifieth to turn, and a preposition,
£T/', that signifieth unto. He that permits a thing, to
testify his permission, will turn to him and grant his
desire.
The same simple verb joined with another preposi-
tion, a-To, that signifieth /Vow, intendeth the contrary,
namely, to turn from one, and that in dislike to what
he desired. Thus is it used, 2 Tim. iii. 5.
The word of this text implieth God's approving of
a thing, and such a permitting as he adds his helping
hand thereunto. For God doth not barely sufier good
things to be so and so done ; but he hath his hand in
ordering and disposing them, and thereby brings them
to a good issue. Well therefore doth the apostle, in re-
ference to the efficacy of his ministry, add this caution,
' If God permit ; ' for man's ministry is so far effectual,
as God adds his blessing thereunto. * I have planted,'
saith the apostle, ' Apollos watered ; but God gave
the increase,' 1 Cor. iii. 6. In this respect also he
saith, ' God hath made us able ministers of the New
Testament,' 2 Cor. iii. 5. To this purpose may that
in general be applied, both to the efficacy of man's
ministry, and also to the profit of people's hearing,
which a prophet thus expresseth, ' 1 am the Lord thy
God, which teacheth thee to profit, which leadeth
thee by the way that thou shouldst go,' Isa. xlviii. 17.
All means are voluntarily appointed by God, sub-
ordinate to his providence, and ordered thereby, as
the lower wheels in a clock by the great one.
This is a great encouragement with diligence, good
conscience, and in fiith to use the means, which are
warranted by God ; and in the use of them to call on
God, and to depend on him for a blessing.
Sec. 29. Of the resohition and observations of Heb.
vi. 3.
Ver. 8. And this uill ue do, if God permit.
Ver. 4-6.]
GOUGE ON HEBREWS.
13
The sum of this verse is a minister's duty.
In it two points are observable :
1. The connection of this verse with the two former,
by this copulative particle and.
2. A declaration of the duty itself. Hereabout is
set down,
1. The minister's intention ; 2, the limitation
thereof. In setting down the intention, the matter
and manner are both observable.
The matter setteth out an act, do. And the object
thereof, this.
The manner is manifested in two circumstances.
1. The plural number, ue ; 2, the time, future,
ii-m.
The limitation is, 1, generally propounded in this
conditional particle, if.
2. Particularly expressed in this phrase, God
permit.
Doctrines^.
I. 3Iinisters must endeavour to effect ivhat they exhort
their people to. This ariseth from the connection
of this verse with the former, by this copulative
and. See Sec. 24.
II. Ministers must direct their people in lihat they
incite them to. By this word do, he intendeth his
preaching or writing, which is a means to direct
them. See Sec. 26,
III. 2Iinisters must lead on their people to perfection.
This relative this hath reference to that point. See
Sec, 25.
IV. Ministers miist judge others in good things to be
of their mind.
The plural number tee includeth other ministers.
See Sec, 24.
V. Good purjjoses may be beforehand professed. This
the apostle here doth by a word of the future tense,
ue tvill do. See Sec. 24.
VI. 2Ien's purposes must be submitted to God's provi-
dence. This conditional particle if, as here used, in-
tends as much. See Sec. 27.
VII. God's blessing makes men's ministry effectual.
Thus much is intended under this phrase, God permit.
See Sec. 28.
Sec. 30. Of declaring beforehand the utmost danger.
Heb. vi, 4-6.
Ver. 4. For it is impossible for those who icere once
enlightened, and have tasted of the heavenly gift, and
were made jxirtakers of the Holy Ghost,
5. And have tasted the good word of God, and the
powers of the tvorld to come,
6. If they shall fall away, to renew them again unto
repentance ; seeing they crucify to themselves the Son of
God afresh, and put him to an open shame.
In these three verses a strong reason is rendered to
press the Hebrews on forward in their progress of re-
ligion. This causal particle /or implieth as much.
It may have reference either to the apostle's promise.
ver. 3, or to his exhortation, ver. 1. Both tend to
the same end ; for his promise is to help them on iu
that whereunto he exhorted them. Applied to his ex-
hortation, it implieth thus much, be you careful to go
on unto perfection, lest you fall into the fearful estates
of apostates. Applied to his promise, it implieth that
he would not fail to do his best endeavour to help
them on to perfection, lest they should fall backward
so far as to prove apostates.
The reason then is taken from the danger which
they may fall into, who, having well begun, go not on
forward till they come to perfection. That danger is
set out in the estate of apostates, which is a most
desperate estate.
The apostle's argument may be thus framed :
Whatsoever may bring professors unto apostasy is
carefully to be avoided ;
But negligence in going on unto perfection, may
bring professors unto apostasy; therefore such
negligence is to be avoided.
To enforce this argument the further, he describeth
the woful estates of apostates, and that in such a
manner, as the very hearing thereof may well work in
men Belshazzar's passion, Dan. v. 6.
By this it is evident that the utmost danger, where-
into professors may fall, is to be laid before them.
This did God, when he said to man, ' In the day that
thou eatest of such a tree, thou shalt surely die,' Gen.
ii. 17. So did ]\Ioses in those fearful curses that he
denounced against God"s people for their transgres-
sions, Lev. xxvi. 16, Deut. xxviii. 15. This was
usual with the prophets, Isa. v. 5, Hosea i. 9 ; with
the forerunner of Christ, Mat. iii. 10 ; with Christ
himself, Mat. xxiii. 35, Rev. xxv., and iii. 16; and
with his apostles, Eom. xi. 21.
This may be an especial means to make men cir-
cumspect in avoiding all things which may bring us
into that danger. Seafaring men, that are beforehand
told of such and such quicksands, rocks, pirates, or
other like dangers, will as warily as they can avoid them
all. Of the great need wherein we do stand of cir-
cumspection in avoiding spiritual dangers, and par-
ticularly in doing all we can to prevent apostasy,
see Chap. iii. 12, Sec. 122.
1. This is a good warrant, yea, and a motive also
for ministers prudently to observe the danger where-
unto people are subject, and plainly to declare as much
unto them. ' Cry aloud, spare not,' &c,, saith the
Lord to a prophet in such a case, Isa, Iviii. 1. If
ministers in this case hold their peace, their people
may fall into that danger, and the blood of people be
required at the minister's hand, Ezek. iii. 18.
2. This should make people patient in hearing such
kind of doctrine ; and not think and say, as many use
to do, Our preachers are more terrible than God ; if
God were not more merciful than they, we should all
be damned. To remove this scandal, let these con-
siderations be duly observed.
14
GOUGE ON HEBREWS.
[Chap. VI.
(1.) As prophets and apostles of old denounced such
judgments as God's Spirit suggested to them, so we
their successors denounce such as they have left re-
corded for all ages.
(2.) This is hut an ancient cavil, which was made
against God's own prophets. Of Jeremiah they said,
' he is mad,' Jer. xxix. 2G ; and of Paul, he was ' be-
side himself,' Acts xxvi. 24 ; yea, Jeremiah was
further charged that he sought ' not the welfare of the
people, but the hurt,' Jer. xxxviii. 4, and that ' the
Lord had not sent him,' Jer. xliii. 2.
(3.) Such preachers as are counted Boanerrfes, sons
of thunder, Mark iii. 17, may bo most earnest with
God for their people's good. Instance Moses, Exod.
xxxii. 32. Who more grieved for the people's running
on to destruction than Jeremiah ? Jer. iv. 19, and
ix. 1. Who more earnestly called upon God for them ?
Jer. xiv. 7, 8. Who more expostulated the people's
case with God ? Jer. xii. 1.
(4.) Ministers' declaration of danger beforehand
may be a means of preventing the danger. Witness
the case of Nineveh, Jonah iii. 1 0, and this is the end
which good ministers do aim at. He that wisheth
another's destruction will hold his peace, and not
make known the danger whereunto he is subject.
Sec. 31. Of five steps on uliich apostates may ascend
touards salvation.
In ^tting forth the danger whereunto professors
are subject, the apostle sheweth how far such as fall
may ascend upon the ladder to salvation ; and withal
how far they may fall from thence.
There are five steps, each higher than other, whereon
he that falleth clean away may ascend.^ Some refer
those five steps to the fore-mentioned principles of the
doctrine of Christ, as
1. Illumination, to * repentance from dead works.'
For till a man be enlightened, he cannot know his
natural, miserable condition ; but being enlightened,
he well discerneth the same ; so as he is brought to
think of repentance from dead works.
2. The taste of the heavenly gift, to * faith towards
God.' For faith is an heavenly gift, and the means
whereby we partake of such gifts as come from God,
who is in heaven.
3. Participation of the Holy Ghost, to * the doc-
trine of bajitisms,' for they who having heard the
word were baptized, had gifts of the Holy Ghost be-
stowed upon them, as a seal of God's accepting them,
Acts ii. 38.
4. A taste of the good word of God, to * the laying
on of hands,' for they who having given evidence of
their faith were baptized, were further by imposition of
hands coufiiTned. Thus the gospel, which is here
called the good word of God, was of use to build them
up further, 1 Pet. ii. 2, Acts xx. 32.
' Junius in Paral.
5. A taste of * the powers of the world to come,'
to ' resurrection of the dead, and eternal judgment,*
which are the two last principles, and they are the very
beginning of that full happiness and glory, whereof
hero we have a taste.
By this comparing of these things together, some
light is brought to a more full opening of them.
We will further proceed in handling the foresaid five
steps distinctly by themselves.
Sec. 32. Of the illunnnation of hypocrites.^
The first step is thus expressed, ' once enlightened.'
The Greek word (purirdhrag, translated enliyhtened,
is metaphorical. The noun (pu;, whence it is derived,
signifieth liyht. The active verb, ^w-/^w, to yive Uyht,
Luke xi. 3G ; metaphorically to give knowledge or un-
derstanding. Thus it is attributed to Christ, John i. 9.
The passive, f iwr/'^o,aa/, signifieth to he endued with
knouledye, or understanding, Eph. i. 18. So it is here
taken.
Illumination, then, is a work of the Holy Ghost,
whereby man's mind is made capable of understanding
the things of God, and able to discern divine mysteries.
In one word, the grace or gift of a mind enlightened
is knowledge : not such knowledge as heathen had,
who by the heavens and other works of God, might
somewhat conceive many invisible things of God, Rom.
i. 20, Ps. xix. 1, but such as the word of God revealed
concerning the mysteries of godliness. This is that
knowledge whereof Christ speaketh, Luke xii. 47, and
his apostle, 2 Pet. ii. 21.
This knowledge may make men acknowledge, pro-
fess, maintain, and instruct others in the mysteries of
godliness, though they themselves be but hypocrites
and reprobates. Judas did all these, for he was or-
dained 'an apostle, Luke vi. 13, IG, and therein so
carried himself, as none of the other apostles could
judge of him amiss, till Christ manifested his hypocrisy.
This kind of illumination is here said to be u'za^,
once, in two especial respects :
1. Because there was a time when they were not
enlightened, for they were ' once darkness,' Eph. v.
8. By nature men are blind in regard of spiritual
matters, 2 Pet. i. 9, Rev. iii. 17.^ That desire which
man had to know more than God would have him
know. Gen. iii. 5, 7, brake his eye-strings, so as man
is not now capable of understanding the things of God,
1 Cor. ii. 14.
Though the word be a bright light, yet to a natural
man, it is but as the bright sun to a blind man. He
must be enlightened before he can imderstand the mys-
teries of godliness.
2. Because, if after they are enlightened, they grow
blind ac;ain, there is no recovoiy of their illumination.
In such a sense * the faith' is said to be ' once delivered
unto the saints,' Jude 3. In, this sense also Christ
is said to be ' once oflered up.' And we are said ' once
to die,' Heb. ix. 27, 28. Therefore, ' it had been
Ver. 4-6.]
GOUGE ON HEBREWS.
15
better for them not to have known the way of right-
eousness,' 2 Pet. ii. 21.
This gift of illumination is fitly set in the first
place, because the Spirit first worketh this gift in a
man. For it is the ground of all other spiritual gifts,
Though it be not sufiicient, yet is it of absolute
necessity, a gift to be laboured after, 2 Pet. i. 5, Prov.
iv. 5. Yea, we must seek to be ' filled with knowledge,'
Col. i. 9, and to ' abound therein,' 2 Cor. viii. 7.
Quest. Wherein lieth the ditference betwixt this
knowledge, and the knowledge of them that are effec-
tually called, which doth not thus vanish away ?
Ans. 1. The knowledge of hypocrites is only a gene-
ral knowledge of the word, and the mysteries thereof,
that they are all true, but it is not an experimental
knowledge of them in themselves. The power, wis-
dom, mercy, and other divine attributes of God are not
experimentally known in themselves, nor the virtue of
Christ's death, nor the misery of man, nor other like
points. But this experimental knowledge is in those
that are efi'ectually called, Eph. i. 18, 19, Philip, iii. 8,
Rom. vii. 24.
Ans. 2. It swimmeth only in the brain of hypocrites,
it diveth not into their heart, to make them fear, and
love God, and trust in him, to make them carry them-
selves according to that which they know of God's
word, of God, and of themselves. But the knowledge
of them who are effectually called doth so afiect them,
as it is accompanied with other saving graces. This
knowledge is said to be life eternal, John xvii. 3.
Ajis. 3. The knowledge which hypocrites have is
as a wind that puffeth them up, 1 Cor. viii. 1 ; it makes
them cast their eyes on their own parts, and to be too
much conceited therein, John ix. 40, Rev. iii. 17 ; but
the knowledge of them that are effectually called,
maketh them abhor themselves. Job xhi. 6.
This, as it may be a trial of our knowledge, whether
we may rest in it or no, so it may be an admonition
unto such as know much, not to be proud thereof, in
that it may be no other gift than that which an hypo-
crite and reprobate may have, and which may aggra-
vate thy damnation, Luke xii. 47. Use all thy good
meaus thou canst to get that eyesalve of the Spirit,
whereunto Christ adviseth. Rev. iii. 18, which may
sharpen thy eyesight, and make thee fully and dis-
tinctly know the word of salvation, and the mysteries
thereof, to thy eternal happiness.
Sec. 33. Of tasting the heavenly gift.
The second step wheron hypocrites may ascend to-
wards salvation is thus set down, and have tasted of
the heavenly gift.
Of the meaning of this word tasted, see Chap. ii. 9,
Sec. 79.
Tasting, giistiis, is properly an effect of that sense
which we call taste.
It is here metaphorically taken. Applied to the
soul, it intendeth two things :
1. The beginning of true sound grace. For by taste,
the sweetness and goodness of a thing is discerned,
and an appetite after it provoked, yea, and much com-
fort received thereby, 1 Sam. xiv. 29. In this sense
it is said, ' Oh taste and see that the Lord is good,' Ps.
xxxiv. 8.
2. A shallow apprehension of the good and benefit
of a thing ; for by tasting only, and not eating, some
sweet smack and relish may be in a man's mouth, but
little or no nourishment received thereby. By this
kind of taste the benefit of a thing is lost. A man
may starve, though after this manner he taste the
most nourishing meat that can be. In this sense this
metaphor is here twice used : once in this verse, and
again in the next verse.
In the former sense tasting is a preparation to eat-
ing, and it is opposed to an utter refusal and rejection
of a thing, and implies a participation thereof.
In this sense Christ saith of those that refused to
come, ' None of them shall taste of my supper,' Luke
xiv. 24 ; that is, none of them shall any way partake
thereof.
In the latter sense tasting is opposed to eating, and
implieth no true and real participation of a thing ; as
they who, being at a feast, do only taste of that which
is set before them, lose the benefit of that meat.
To follow this metaphor, Christ is set before all
that are in the church as dainty, wholesome meat.
They who are effectually called, being as guests
bidden to the table, do by a true justifying faith so
eat, and digest this spiritual meat, as they are re-
freshed, nourished, strengthened, and preserved there-
by unto everlasting life. But they who are only out-
wardly called, do only see, touch, and taste how com-
fortable and profitable a meat it is ; yet in that they
eat not thereof, the sweet taste in time vanisheth with-
out any good, or benefit thereby.
By tasting faith is here meant. For faith is that
gift whereby we do in any kind receive or apply
Christ.
Of the nature of faith in general, and of the differ-
ent kinds thereof, see The Whole Armour of God,
treat, ii., part 6, on Eph. vi. 16, sec. 11, 12, &c.
Hypocritical and temporary faith is set out by tast-
ing only, as opposed to eating ; and this is the faith
here meant. But justifying and saving faith is set
forth by tasting, as it implieth participation of a thing.
This cannot be here meant, because this kind of faith
never falleth away.
The object of this faith is here styled, the heavenly
gift. Hereby Christ himself is meant, together with
all those blessings which, in him and with him, are
received, Eph. i. 3.
Christ is called a gift, because he is given to us of
God, John iii. 16, and iv. 10; so are all manner of
spiritual graces, they are given of God. In this re-
spect they are to be sought of God ; and those means
are to be used for partaking thereof which God hath
IG
GOUGE ON HEBREWS.
[Chap. VI.
appointed and sanctified. And the praise and glory
of this gift is to be ascribed to God, by those that are
made partakers thereof, Rom. xi. 35, 3G.
This gift is called i-Tovpaviog, hcavenhj ; —
1. In general, by reason of the excellency thereof,
for excellent things are styled heavenly. See Chap,
iii. 1, Sec, 15.
2. In a particular reference to the prime author,
who is above in heaven, James i. 17, and to the kind
of gift, which is sent down" from heaven. Col. iii. 1,
and worketh in us an heavenly disposition, Philip, iii.
20, Col. iii. 2; and also is a means to bring us to
heaven, 2 Thes. ii. 12.
The description of the object of faith doth,
1. Aggravate the wretched disposition of apostates,
who content themselves with a bare taste of such an
heavenly gift.
2. It putteth us on more earnestly to seek after
this gift, and not to rest till we find that we are truly
and really made partakers thereof.
: 3. It should make us careful in proving our faith,
whether it be a true justifying faith, or rnerely hypo-
critical and temporal.' Hereof see The Whole Armour
of God, on Eph. vi. IG, sec. 12, 35, &c.
Sec. 34. Of bcinff made partakers of the Holy Ghost.
The third step whereupon apostates are here said
to ascend is in these words, ' And were made partak-
ers of the Holy Ghost.'
Of the meaning of this word partakers, see Chap,
iii. 1, Sec. 17.
Of this title Holy Ghost, see Chap. ii. 4, Sec. 35.
The Holy Ghost is here metonymically put for the
gifts and operations of the Spirit of God, which he
worketh in men. In this sense this title Holy Ghost
is frequently used, as Acts viii. 15, and xix. 6. This
is evident by joining of the gifts themselves to the
Spirit ; thus, ' The Spirit of wisdom, the Spirit of
counsel, the'Spirit of knowledge,' &c., Isa. xi. 2. So,
' The Spirit" of faith,' 2 Cor. iv. 13.
They properly arc said to be ' made partakers of the
Holy Ghost,' in whom the sanctifying Spirit hath
wrought special spiritual gifts, such as are above na-
ture ; even such as cannot be attained either by the
instinct of nature, or by any help of man, without an
especial work of the Holy Ghost. Such were those
moral virtues which were wrought in him, of whom
it is said, ' Jesus loved him,' Mark x. 20, 21. Such
was that counsel wherewith Ahithophel was endued,
2 Sam. xvi, 23, and that ability which Saul had to
govern the kingdom, 1 Sam. x. 9, and xi. G, and that
gift of prophecy and working of miracles that was be-
stowed on them whom Clirist would not acknowledge.
Mat. vii. 22, 23, and that obedience which Herod
yielded to John's ministry, Mark vi. 20, and that re-
joicing which the Jews had in that light which John
held forth, John v. 35.
' That is, temporary.' — Ed.
Quest. Can hypocrites and reprobates partake of the
gifts of the sanctifying Spirit ?
Ans. Yes, they may partake of such gifts as the
sanctifying Spirit worketh, though not of his sanctify-
ing gifts. They are said to be made partakers of the
Holy Ghost, because that Spirit which sanctifieth
others doth work these gifts in them ; and because
many of those gifts which are wrought in them prove
in others to be sanctifying gifts ; as knowledge, wis-
dom, faith, repentance, fear of God, temperance, and
such like.
The difference betwixt that participation of the
Holy Ghost, which they who are effectually called and
they who are only formally called have, lieth in three
things especially.
1. In the kiinl of them. For the former are altered,
and renewed in their nature. In this sense saith
David, ' Create in me a clean heart, 0 God ; and re-
new a right spirit within me,' Ps. Ii. 10. The other
are only restrained ; as Saul and Ahithophel were.
This difference is herein discerned, in that they who
.are effectually called are wrought upon throughout, as
David, who is said to have a perfect heart; but the
other in some respects only, as Abijam, 1 Kings xv.
3, and Herod, Mark vi. 20.
2. In the use of them. Renewing gifts are for the J
good of the parties themselves, even their own salva- |
tion, Eph. ii. 8, 1 Peter i. 9. Restraining gifts are
for the good of others ; in which respect the apostle
saith that they are ' given to profit withal,' 1 Cor. xii.
7 ; such was Ahithophel's prudence, 2 Sam. xvi. 23.
These gifts are as the lantern in the admiral's ship,
for the good of the whole navy.
3. In the continuance of them. Renewing gifts are
permanent, they never decay, Rom. xi. 29.
The other are like the corn sown in stony ground,
which endureth but for a while, Mat. xiii. 21. If they
continue the whole time of a man's life, yet then they
clean fall away. ' For when a wicked man dieth, his
expectation shall perish,' Prov. xi. 7.
Quest. What difference is there betwixt the second
and third step ; namely, betwixt tasting the heavenly
gift, and being made partakers of the Holy Ghost?
Ans. Though the second may be comprised under
the third, for the taste of the heavenly gift is wrought
by the Holy Ghost ; yet by the latter, such elTects as
follow upon the former, and are extraordinary evi-
dences of the work of God's Spirit in men, are meant.
The effects are such as make a difference betwixt a
diabolical and hypocritical faith. For the devil be-
lieves and trembles, James ii. 19 ; but many hypo-
crites who are outwardly called believe and rejoice, aa
the Jews did, John v. 35, and Herod, Mark vi. 20.
This joy presnpposeth comfort and contentment ; and
restraineth from many sins, and putteth upon the
practice of many duties. Extraordinary evidences of
God's Spirit are those gifts which the apostle reckon-
eth up, 1 Cor. xii. 8-10. These confirm the truth of
Ver. 4-6. J
GOUGE ON HEBREWS.
17
God's word to themselves and others. Thus they
prove the more useful ; in which respect they who fall
from them are the more inexcusable.
That which is here said of hypocrites being ' made
partakers of the Holy Ghost,' should work care and
diligence about trying and proving those gifts of the
Spirit which we think we have, and not upon every
work of the Spirit too rashly infer that we are cer-
tainly sanctified, and shall undoubtedly be saved.
Sec. 35. Of tasting of the good u-orcl of God, ver. 5.
The fourth step whereon hypocrites ascend towards
salvation is thus expressed, ' AJad have tasted the good
word of God.'
This metaphor, taste, is here used in the same sense
wherein it was before, Sec. 33.
Of this phrase, icord of God, see Chap. iv. 12,
Sec. 69.
By the good icord of God,^ xaXlv, he meaneth the
gospel, which, according to the G-reek, and our Eng-
lish notation, also signifieth a good word, a good speech,
or good message and tidings. Hereof see more Chap,
iv. 2, Sec. 16.
The gospel brought the best tidings that ever was
brought to any. The sum thereof is expressed John
iii. 16.
The law also is called good, Kom. vii. 12 ; but a
thing may be styled good two ways : 1 , in the matter
of it ; 2, in the effect that proceedeth from it.
The law, in regard of the matter of it, is most pure
and perfect, no corruption, no falsehood therein ; and
in this respect it is also st3'led holy and just, Eom.
vii. 12.
The gospel is not only good in the matter of it, but
also in the profit and benefit of it. The law to a sin-
ner, in and by itself, brings no profit ; but the gospel
doth, by making known a Saviour, and the means of
attaining to salvation by him ; yea, further, the gos-
pel is a word of power, enabling sinners to observe
the condition which it requireth of them. In this re-
spect it is styled 'the power of God unto salvation,'
Kom. i. 16 ; for want of this power, the law is said to
ibe a killing letter, a ministration of death, 1 Cor. iii.
6, 7, but the gospel the word of life.
To taste of the good word is not only to be enlight-
ened in the truth thereof, which was comprised under
the first step. Sec. 32, but also to have an apprehen-
sion and sense of the benefit of it, namely, of God's
love to man, and of his gracious offer of Jesus Christ,
and of pardon of sin and eternal salvation in and with
Christ ; such a taste this may be as for the time to
■work a sweet smack, but yet to bring no true fruit nor
lasting benefit to him that hath it.
This degree exceeds the other three in two especial
respects :
1. In that it followeth after them, and pre-suppos-
^ Of the extent of this epithet ffood, see Chap. xiii. 9, Sec.
127.
Vol. II.
eth them to be first wrought in a man ; for upon en-
lightening and tasting of the heavenly gift, and par-
taking of the Holy Ghost, a man feels such sweetness
in the means whereby those gifts were wrought as he
doth exercise himself the more therein. He reads the
word, and performs other duties of piety privately,
and frequents the public ordinances of God, and that
with some joy, in that he feels a smack of sweetness
in them, Mark vi. 20, Mat. xiii. 20, John v. 35.
2. In that this good word is a means further to
build up them who have been enlightened, and tasted
of the heavenly gift, to build them up further in grace,
and more and more to assure them of God's love, and
of all those good and precious things which Christ by
his blood hath purchased. Acts xx. 32.
The diflerence in tasting the good word of God be-
twixt the upright and hypocrites consisteth especially
in this, that the upright do not only taste the sweet-
ness of it, but also feel the power of it in their souls.
There is such a diflerence between these as is betwixt
the corn sown in the stony ground and in the good
ground. Mat. xiii. 20, 23. Hypocrites only taste it.
The upright eat it also, Ezek. iii. 3. David hid God's
word in his heart, Ps. cxix. 11. The gospel came
unto the Thessalonians ' not in word only, but also in
power,' &c., 1 Thes. i. 5. The Romans * obeyed
from the heart that form of doctrine which was de-
livered to them,' Rom. vi. 17. This is that hearing
and keeping of the word whereupon Christ pronounceth
a man blessed.
This nearly concerns us who have any way tasted
the sweetness of this good word of God, not to con-
tent ourselves with a mere taste, but so to eat it, so
to believe it, so to conform ourselves thereby, as we
may live thereby both here and hereafter, Isa. Iv. 3.
Sec. 36. Of tasting the powers of the world to come.
The fifth and last step whereon hypocrites ascend
toward salvation is in these words, and the powers of
the world to come. The verb in the former clause,
yivaa'Mhouc, thus translated, have tasted, is here under-
stood, and that in the same sense wherein it was there
used.
Many expositors do here understand the mili-
tant church under the gospel to be meant by this
phrase, world to come, as it was Chap. ii. 5, Sec. 41.
But,
1. There is not the same Greek word here put for
the world as was there. The word there used, o/xou-
lj.i)iriv, signifieth a place of habitation, and is frequently
put for the earth. But the word here used, a/wv, sig-
nifieth a perpetual duration of time. Hereof see
Chap. i. ver. 2, Sec. 18.
2. This text doth not so well bear the interpreta-
tion of the militant church as that ; here the trium-
phant church is meant. For this clause hath refer-
ence to the two last principles before mentioned, of
the resurrection and eternal judgment. Besides, it
B
18
GOUGE ON HEBREWS.
[Chap. VI.
is the highest step and degree that an hypocrite can
attain unto.
3. The things which they intend who take the
world to come, in this place, for the militant church,
are gifts conferred on the church of the New Testa-
ment, which are comprised under the third step,
namely, jiaitahivff of the liohj Ghost.
I take the state of the triumphant church in heaven
to be here meant by the iwikl to cone, fMsM^ovroi
tt'ljJVOC.
Thus is this phrase most properly and frequently
used. Thus it is opposed to the world where here we
live. For every one hath two worlds : one here present,
the other to come. The tcorhl to come is indufiuitcly
put for the future glorious estate of saints, though
to the reprobate the world to come is a time and place
of horror and torment, Luke xii. 3G. Thus resun-cc-
tion is indefinitely put for resurrection to life, because
resurrection to condemnation is as no resurrection ;
for such as are raised thereto were better not be
raised at all.
By the poicers of this world to come, those excellent
privileges whereof saints are made partakers in heaven
are meant. These are, communion with God, Father,
Son, and Holy Spirit ; with glorious angels and glori-
fied saints ; the perfection and glory of their souls
and bodies, and of all the powers and parts of them ;
immunity from alWvil ; fulness and satiety of all
happiness ; and these unchangeable, everlasting.
These privileges are called duvd/iug, powers, a 6-jiafiat,
possum.
1. Because they are evident eflects of God's mighty
power.
2. Because they are ensigns and trophies of power,
victory, and triumph over all our enemies.
3. Because no adverse power can ever prevail
against them that are in that world to come. They
are firmly established in Christ.
Hypocrites are said to taste of these powers, in that
they have such an ajiprehension of that surpassing
glory as to be enamoured and ati'ected therewith ; as
he that said, ' Blessed is he that shall eat bread in
the kingdom of God,' Luke xiv. 15. Balaam had a
taste hereof, which moved him to say, ' Let me die
the death of the righteous, and let my last end be like
his,' Num. xxiii. 10. Though that glory and happi-
ness be here concealed from our sight and sense, yet
by faith, and that a temporary faith, it may be dis-
cerned and tasted. Thus they who are enlightened
and have tasted of the heavenly gift, and have been
made partakers of the Holy Ghost, and have tasted
the good word of God, may also taste the powers of
the world to come.
This step of an hypocrite's ascending towards
heaven, is apparently higher than all the rest. The
things themselves are the greatest privileges of saints,
and a taste of them far surpasscth nil the former
tastes. Hereby an hypocrite's conceit may be, as
it were, rapt out of his body, and out of this world
into heaven ; and he may be brought lightly to esteem
all this world in comparison of the world to come.
It was the gi-eatest prerogative that any had, who
died in the wilderness, to see the land of Canaan,
which was vouchsafed to Moses alone, Deut. xxxiv. 1.
Even so, it is the greatest privilege of any that never
enter into that glory, to have this taste of the powers
of the world to come.
In this privilege there is a great diflference betwixt
the hypocrite and upright, in that the hypocrite con-
tents himself with a bare apprehension of such excel-
lencies, and a presumptuous conceit of some right
that he may have thereunto ; but he doth not tho-
roughly examine himself, whether he be fitly qi;alified
for the same, nor is he careful to get true and sure
evidences thereof, w'hich the upright with the utter-
most of his power endeavoureth to do. Briefly to sum
all, these are the steps whereupon such as miss of
salvation may ascend towards it :
1. Their mind may be supernaturally enlightened
in the mysteries of the word.
2. They may have faith in those heavenly promises, 1
which by the word of God are revealed. '
3. They may have spiritual fruits of faith wrought
in them by the Holy Ghost ; as outward restraint
from sin, practice of many good things, inward
joy, &c.
4. A sweet apprehension of the gospel to be that
good word of grace which bringeth salvation unto all
men.
5. An inward sight and sense in spirit of that
eternal glory and happiness which is provided for the
saints.
Seeing that a hypocrite may go thus far, and yet
come short of heaven, how diligent ought we to be in
the trial of the truth of grace. \Ve have before shewed
in every branch difi'erences betwixt the upright and
hypocrite. In brief, the knowledge of the upright is
experimental, their faith unfeigned, the work of the
Holy Ghost renewing, the good word abideth ever in
them, and they have assured evidence of their future
happiness.
Sec. 87. Of an hypocrite's fall, ver. 6.
The apostle having declared in the two former
verses how far an hypocrite may ascend on the ladder
of salvation, in this sixth verse he declareth how far
he may fall down. The main point is expressed in
this phrase, i/ theij shall fall away. In Greek thus,
and falling away. For it depends on the former,
thus, 'it is impossible, that person enhghtened, &c. ;
and falling away,' &c.
The Greek particle, rra^acnaoirai, is a compound,
and here only used, and nowhere else throughout the
New Testament. The simple verb, cr/Vrw, signifieth
to fall. Of it see Chap. iii. 17, Sec. 168. The pre-
position rrapcc, with which it is compounded, signifieth
I
Ver. 4-6.]
GOUGE ON HEBREWS.
19
from. The compound verb, va^wTri-Trroj, to fall from a
thing, or to fall clean away. The metaphor may be
taken from an house that is fairly built above ground,
but the foundation thereof not sound. The fall of
such an house useth to be a total or universal fall, not
of this or that part alone. Christ, speaking of the
fall of such an house, saith, * Great was the fall of it,'
Mat. vii. 27.
This metaphor may also be taken from a man that,
having ascended high on a ladder, falleth down to the
bottom, and so bruiseth his body and breaketh his
bones, as he is not able to rise up again. Thus the
falling here spoken of, is not a falling away only from
some particular graces and gifts received, nor from
some measure of them, but a total and universal falling
from them all, as in ' the angels which kept not their
first estate, but left their own habitation,' Jude 6.
That the fall here spoken of may the better be dis-
cerned, I will here more distinctly shew how far such
as profess the gospel (for the description before men-
tioned, vers. 4, 5, is of such) may fall.
Falling away may have respect to the measure or
continuance of gi'ace.
In regard of the measure, some fall away in part,
some in whole.
In regard of continuance, some so fall as they re-
cover themselves again, some so as they can never be
recovered.
Both the degrees of the measure, namely, partial
and total, have respect to the outward profession, and
to the inward disposition of him that falleth away.
In profession he falleth away in part who denieth
some of those principles of religion which formerly he
professed, as Peter and Barnabas, Gal. ii. 12.
In disposition he falleth away in part, who, through
his own weakness, carelessness, or temptations, de-
cayeth in those graces which once he had, at least in
the measure, power, and comfort of them. Hereof
see Chap. iii. 12, Sec. 136.
In profession, he wholly falleth away who renounc-
eth all his religion, even that whole faith which once
he professed ; as those Levites in the captivity, whom
God afterwards, though they repented, would not ad-
mit to offer sacrifice before him, Ezek. xliv. 9, 10,
and many Christians in the ten fiery persecutions,
f and many of our countrymen in Queen Mary's days.
They in disposition wholly fall away who do not
only deny the faith, but also clean put away a good
conscience, 1 Tim. i. 19, and iv. 1, 2. Hence fol-
ioweth hatred of the truth, persecution against the
preachers and professors thereof, and blasphemy
against Christ himself. Such were many of the
Pharisees, Mark iii. 30 ; Hymeneus and Alexander,
1 Tim. i. 20, and Julian. These and such other fall
away toti, wholly, in outward profession and inward
disposition, in tongue and heart ; and a toto, from the
u'hole, even from all the articles of Christian religion ;
and in totum, to the whole, or for ever, even with a
settled peremptory resolution never to return to the
religion again.
They that fall away in these last respects are such
as are here meant.
Seeing there are such degrees of falling away, let
us take heed of proceeding from one degree to another.
Let us carefully look both to our profession and dis-
position. If by our own weakness, or any temptation,
we be brought any way to decay in grace, let us not re-
nounce the faith. If by fear or other temptation we
be brought to deny it, let us not put away a good
conscience. If in part we be brought to do it, let us
not still go on to add one degree to another, so as we
should wholly fall from the whole for ever, which is a
most fearful case.
The fore-mentioned degrees of falling away are to
be noted, against the errors of Novatus.^ He lived in
the year of our Lord 253. He came from Africa to
Rome. There fell an emulation betwixt him and Cor-
nelius, bishop of Rome, that Cornelius had admitted
into the church, upon their repentance, some that had
fallen away in the seventh persecution under Decius.
Hereupon Novatus published that none who had
ofi'ered sacrifice to the heathen gods were to be ad-
mitted to repentance. He pressed this text to justify
his error.
Some of the Latin fathers'* and others, papists' and
Lutherans,* have, upon a misinterpretation of this
text, and other passages in this epistle, denied the can-
onical authority thereof.
Concerning the point in question, to deny this
epistle to be canonical, because it avouch eth that ' it
is impossible to renew again unto repentance ' such
as are there described, is, nodum scindere, non solvere,
to cut, not to untie the knot.
That which the apostle here speaketh of is the ' sin
unto death,' 1 John v. 16, which is the ' sin against
the Holy Ghost ; ' but every outward denying of the
fiiith for fear of persecution, is not the sin against the
Holy Ghost. For Peter did as much. Mat. xxvi. 70,
&c., yet, upon his repentance, was continued and con-
firmed in his apostleship, John xxi. 15, &c.
It is said of Novatus, that he was so puffed up
against those that fell, as if there remained no hope of
salvation for them.^
The Novatians affirm that not only sacrificing to
idols, but also many other sins, are sins unto death.
^ Novatus ab ecclesia Eomana discessit, quod Cornelius
episcopus eos ad comraunionem admiserat, qui in persecu-
tione ab imperatore Decio excitata diis sacrificaverant. —
Niceph. Histor. Eccles., lib. xi. cap. 14.
2 Teitul., Cyprian, Lactant., Arnob.
3 Cajetan. ^ Magdeburg.
5 Contra lapsos inflatus, qiiasinulla illis reliqua esset sal-
utis spes. — Euseb. Histor. Eccles., lib. vi. cap. 43. Novatiani
asserunt, nonsacrificia deorum tantum, sed multa etiam alia,
esse peccata ad mortem. — Niceph. Hist. Eccles., lib. xiv. cap.
24. Foenitentiam et benignitatem Dei e medio sustulerunt.
— Sozom. Hist. Eccles., lib. viii. cap. 1.
I
20
GOUGE ON HEBREWS.
[Chap. VI.
Thus they left no place for repentance, nor for the
grace of God, cspcciall}' to such as iu times of perse-
cution yielded to idolatry.
Herchy we see how dangerous it is to mistake and
misapply the sense of sacred Scripture.
Sec. 38. Of iJic impnssihilitii of apostates' renovation.
Of those who totally fall away, it is here said, that
it is * impossible to renew them.' This word abijvaTov,
■impossible, is a compound. The simple verb d-jm/j,i,
possum, whence it is derived, signifieth to be able ; so
as it intcndeth blvafii;, potcutia, a power, but the
privative preposition a taketh away all power.
A thing is said to be impossible two ways : 1, im-
properly ; 2, properly. That improperly is said to
be impossible, which can hardly be done. Thus doth
Christ himself use the word. For where he had said,
* How hardly shall they that have riches enter into the
kingdom of God ?' he addeth, concerning the very
same point, ' with men it is impossible,' Mark x,
23, 27.
A thing properly is said to be impossible, simply,
or upon condition.
That is simpJij impossible which never was, is, or
can be. Thus it is said, that * it is impossible for God
to lie,' ver. 18. See Sec. 1-il.
Upon supposition a thing is said to be impossible,
either in regard of some present impediment, or of a
perpetual impotency iu nature.
It was a present impediment in that course which
Christ had set down to work miracles amongst those
that did believe, that Christ * could do no mighty
■work' among his own kin, Mark vi. 4, 5, Mat. xiii. 58.
In regard of a perpetual impotencj' in nature, * it
is not possible that the blood of bulls and goats should
take away sins,' Ueb. x. 4.
Some take impossible in this text, in the first sense,
for Jiardhj.
Others for a present supposition, which may be
taken away. But the reasons following do evidently
demonstrate, that a permanent and perpetual impos-
sibility is here meant ; and that in regard of the
course which God hath set down to bring men to re-
pentance.
In this impossibility lieth a main difference betwixt
the sin here meant and all other sins. For there are
many sins, which in the event arc not pardoned, yet
are pardonable. In which respect Christ saith, in
opposition to this sin, * All sins shall be forgiven,'
Mark iii. 28, that is, mau be forgiven, or are par-
donable.
Sec. 30. Of reneuintj ar/ain.
That which is here said to bo impossible, is thus
expressed, ' to renew them again unto repentance.'
The Greek word avay.anl^iiv, translated to renew, is
a compound. The root, xamg, whence the simple
verb is derived, signifieth nciv. Thence a verb, xamu,
xa/w'^w, novo, to malce new. The preposition ava,
with which the verb is here compounded, signifieth
ar/ain. The verb compounded herewith, avaxa/w'^w,
renovo, to renew. This hath reference to man's cor-
rupt estate, into which he fell by Adam's first sin.
]\Ian's first estate was after God's image. Gen. i. 27.
It was a new, fresh, flourishing, glorious estate. Man's
corrupt estate is resembled to an old man, Eph. iv.
22, Kom. vi. G. To have this old estate altered is
to be, uvaxaivo'j/ivjo;, renewed. Col. iii. 10 ; and the
grace itself is styled avaxa/i wo"/;, renovatio, renewing,
Rom. xii. 2, Titus iii. 5.
The conjunction 'rrdXiv, added hereunto, and trans-
lated again, hath reference to the falling away of those
who were once before renewed, at least iu appearance.
And it intcndeth a renewing again of him that had
becrf before renewed. For it presupposeth a man to
have cast ofl' the old man, and to have purged out
the old leaven ; and so after a sort to have been made
' a new man,' ' a new lump ;' so as ' having escaped the
pollutions of the world, through the knowledge of the
Lord and Saviour Jesus Christ, they are again en-
tangled therein, and overcome, the latter end is worse
with them than the beginning,' 2 Peter ii. 20. Such
an one, if he be recovered, must have a second new
birth, a second renovation ; and this is it which the
apostle saith is impossible.
That which is here said of the new lump, and new
man, from which they fall, is to be understood of one
so taken to be in the judgment of charity.
The word dvazaivi^siv, translated to renew them, is
of the active voice. In this respect it is diversely
applied.
Some refer it to apostates themselves ; some to
ministers ; some to the word ; some to God. I sup-
pose that, without any contradiction, it may be referred
to each and every of them ; for,
1. It being applied to the apostates themselves, it
impHeth, that they cannot rise again, repent, and
turn to God : in that they have deprived themselves
of all that spiritual ability which was before wrought
in them.
2. Applied to ministers, it implieth that they,
though by virtue of their function and ministry they
did formerly work upon these apostates, and still con-
tinue to work upon others, yet now to these their
labour is altogether in vain ; they can no more work
upon them.
3. Applied to the word, it implieth that that which
is a savour of life to others, is to such apostates a
savour of death, and a killing letter.
4. Applied to God, it hath respect to his will, his
determined purpose, and uuchangeaLlc truth, and so
proves to be impossible. For as it is impossible that
God should lie, so it is impossible that God shonk
alter his determined purpose and resolution, ver. 18.
But to take away all dispute about this point, il
may indefinitely, without respect to any particular per-
Ver. 4-6.]
GOUGE ON HEBREWS.
21
son or means, be thus translated, * it is impossible to
renew them ;' or it may be taken in sense passively,
thus, ' it is impossible that they should be renewed
again.' Thus some interpret it.
Sec. 40. Of repentance the icmj to salvation.
That whereunto apostates cannot be renewed again
is here said to be /ji^srdvoia, repentance. Of the nota-
tion of the Greek word translated repentance, and of
the general nature thereof, see Sec. 8.
Some of the ancient fathers understand by this
word repentance, that solemn form of repentance which
■was used in the primitive church, for admitting such
into the church again, who for fear of persecution had
denied the Christian faith, or otherwise had com-
mitted some foul and scandalous sin.
But surely that cannot be here intended ; for,
1. We do not read of any such form in the apostles'
time.
2. There is no impossibility of bringing men to such
a form. The greatest apostate that ever was con-
fessed his sin, and outwardly repented himself. Mat.
xxvii. 3, 4, and probably might have been brought to
such a form.
3. To bring sinners to a public form of repentance,
doth not sufSciently express the emphasis of this
phrase, to renew, ug, %into, repentance, or by re-
pentance.
4. This phrase, ' whose end is to be burned,' ver. 8,
will hardly admit such an interpretation.
Eepentance, therefore, must here properly be taken
for a change of the heart ; or for such an alteration of
mind and disposition as may produce a new life and
conversation. It is impossible that the apostate be-
fore mentioned should have a new heart.
Mention is here made of repentance, because it is
the only means of recover^', and the way to salvation,
Luke xiii. 3, 5. So as the apostle here implieth, that
it is impossible they should be saved, and that upon
this ground, because they cannot repent. For repent-
ance is necessary to salvation. This is the doctrine
of the prophets, Isa. i. 16, 17, Jer. iii. 1, Ezek.
xxxiii. 11 ; of the forerunner of Christ, Mat. iii. 7 ;
of Christ himself. Mat. iv. 17 ; and of his apostles,
Mark vi. 12, Acts ii. 38.
1. Repentance is necessary for justifying God's
mercy ; that it may appear that his free grace in par-
doning sin giveth no occasion to continue in sin ; but
rather to break off sin. For by repentance sin is
broken off.
2. Hereby the clamour of the law against the gos-
pel is answered, in that they whose sins are par-
doned do not continue in sin, but rather repent thereof;
for Christ * came to call sinners to repentance,' Mat.
ix. 13.
3. The mouth of the damned is stopped, in that
such sinners as are saved repented, which the damned
did not, Luke xvi. 25.
4. By repentance men are made fit members for
Christ, yea, and a fit spouse for him, Eph. v. 26.
They are also fitted hereby for that place whereunto
nothing that defileth can enter, Piev. xxi. 27.
1. This discovereth the vain hopes of them who,
going on in sin, look for mercy. These are ' the
ungodly men, who turn the grace of our God into
lasciviousness,' Jude 4. ' The grace of God, that
bringeth salvation, teacheth that, denying ungodliness
and worldly lusts, we should live soberly, righteously,
and godly,' &c., Titus ii. 11, 12.
2. This is a strong motive to such as have fallen
away, and desire recovery, and to be freed from wrath,
vengeance, and damnation, to repent ; otherwise they
cannot but perish, Luke xiii. 3, 5. Whensoever there-
fore thou goest to God for mercy, renew thy repent-
ance, 1 Tim. ii. 8, Ps. xxvi. 6 ; otherwise thy
prayer may be rejected, yea, and prove an abomina-
tion, Ps. Isvi. 18 ; John. ix. 31 ; Isa. i. 13, &c.
Take heed lest continuance in sin harden thy heart,
and make it impenitent, Rom. ii. 5.
We ought the rather to take the opportunities which
God aflordeth of repentance, because repentance is not
in man's power. ' No man can come to Christ except
the Father draw him,' John vi. 44. ' It is God which
worketh in men, both to will and to do of his good
pleasure,' Philip, ii. 13, Therefore saints have ever
called upon God to turn them, Jer. xxxi. 18 ; Lam. v.
21 ; Ps. Ii. 10.
Men are wholly prone to evil by nature, as heavy
things to fall downward.
It is therefore a very vain conceit to think that a
man can repent when he will. Satan doth exceedingly
beguile men herein. This makes many to lead all
their life in sin, upon conceit that at their death they
may repent. Hereof see moi'e in The Whole Armour
of God, treat, ii. part iv. of righteousness, on Eph. vi.
14, sec. 12.
Sec. 41. Of apostates crucifijing to themselves the Son
of God afresh.
The apostle having denounced a most fearful doom
against apostates, in the latter part of the sixth verse,
demonstrateth the equity thereof, in these words,
seeing theij crucifj to themselves the Son of God
afresh, &c.
These words, seeing they crucify afresh, are the in-
terpretation of one Greek compound participle, avaarau-
^ouv-ag, which word for word may thus be translated,
crucifying again. Our English hath well set out the
sense and emphasis of the word.
The root, aravsog, from whence the simple verb is
derived, signifieth a cross, Mat. xxvii. 32. Thence is
derived a verb, crauohoj, which signifieth to crucify, Mat.
xxvii. 22. To crucify is properly to nail to a cross, or to
hang upon a cross. This was the death whereunto
Christ was put, Mat. xxvii. 35.
In reference hereunto the apostle here useth this
22
GOUGE ON HEBREWS.
[Chap. VI.
compound, cntcifying agaw. For tbo adverb, ctka,
with which it is compounded, signifieth again. This
compound is here only used, and nowhere else in the
New Testament. It impHeth two things :
1. That the aforesaid apostates did so obstinately
reject all the bcnclit of Christ's former death upon the
cross, that if they should receive any benefit from
Christ and his sacrifice, Christ must be crucified again.
2. That they made themselves like to the bitterest
and deadliest enemies that ever Christ had, who were
those Jews, whom nothing would satisfy but the death
of Christ, even that ignominious, painful, and cursed
death of the cross. For when the judge asked what
he should do with Jesus, they answered, ' Let him be
crucified,' Mat. xxvii, 22. Such is that hatred and
maHce of apostates, that they would, if they could,
have him crucified again. Not unfitly therefore do
our last English translators use this word afirsh, for
when the wounds of him that hath been healed are
opened andbleed again, we use to say, thcg bleed afresh.
This then implieth, that though Christ hath finished
to the uttermost whatsoever was to be endured on
earth, and is now in rest and glory in heaven, yet
they would have all his sutierings afresh, all anew.
They would have him sufler and endure as much as
ever he did before.
To meet with an objection that might be made
against this crucifying of Christ again, that it is a
matter simply impossible for all the men in the world
to do ; — Christ being now settled a supreme sovereign
in heaven, so as they may sooner pull the sun out of
his sphere, than Christ from his throne ; — the apostle
addeth this restriction, 'ia-oroT;, to themselves, which
imi^lieth two things :
1. That in their own imaginations and conceits
they would do such a thing, they would do as much
as in them lieth to crucify Christ again.
2. That they do so wholly, wilfully, and mali-
ciously reject all the former sufierings of Christ, as to
them themselves he must be crucified again. For
they can have no benefit by his former sacrifice ;
though others may, yet not they.
The person whom they so disrespect and reject is
hero styled, rhv xj'iov roO &iou, ' the Son of God.' Of this
title Son of God, and of that excellency which belongs
to Christ thereupon, see Chap. i. ver. 2, Sec. 15,
and ver. 4. Sec. 41.
There is no other title whereby the excellency of
Christ could more be set forth than this. It shews
him to be not only true God, but also in such a re-
spect God, as he might also become man, and be given
for man. As Son of man he died, and shed his blood ;
as the Son of God, that blood which he shed was the
blood of God, Acts xx. 28. To disrespect such a Son
of man, as by his blood purchased their redemption,
is more than monstrous ingratitude ; but to do this
against him that is also the Son of God, is the
highest pitch of impiety that can be. These four
degrees : 1, to crucify ; 2, to crucify again ; 3, to
crucify again to themselves ; 4, to do all this to the Son
of God ; do manifest a wonderful great aggravation of
the sin of apostates, that they make the invaluable
sacrifice of the Son of God, which hath been oflered up,
and the inestimable price, even the precious blood of
God himself, which hath been paid for man's re-
demption, and is of sufficient worth to purchase a
thousand worlds, to be of no worth to them. Another
sacrifice must be oflered up, and more blood shed, if
such be redeemed. Is not this to ' tread under foot
the blood of the covenant, and to account it an unholy
thing'? Heb. x. 29.
Sec. 42. Of aiwstatcs putting the Son of God to an
open shame.
Yet further to aggravate this sin of apostates, the
apostle addeth another word, TasaSs/y/xar/^on-a?, thus
translated, inU to an open shame. This is a compound
word. The simple biiMviu, ostendo, signifieth to
shew. Mat. iv. 7. Thence a noun, dily/xa, which
signifieth a spectacle, or an example, Jude 7, and
a verb, fis/y/o-ar/^w, which signifieth to inake show of,
and thereupon to make an example. From thence
ariseth the compound, rrapadir/fMari'f^oj, here used,
which for the most part is taken in the worst sense,
namely, to make one an example of disgrace, to expose
one to ignominy and open shame. It is used ne-
gatively of Joseph's mind to the Virgin Mary, he
was not willing ' to make her a public example,' Mat.
i. 19.
This compound verb is here fitly and fully thus
translated, ' put him to an open shame.' This is an
evidence of apostates' excessive envy, hatred, and malice
against Christ ; and it hath reference to their malicious
handling of Christ at the time of his death.^ For
they sent men to apprehend him as a thief. When
they had brought him to the high priest, they suborn
false witness against him. The high priest's servants
spit in his face, smite him with their hands and staves.
They deliver him up to an heathen judge. They
choose him rather to be put to death, than a notorious
mm-dcrer. They all cry out to the judge to have him
crucified. Soldiers, after he was whipped and con-
demned, in derision put a purple robe upon him,
plait a crown of thorns upon his head, and put a reed
for a sceptre into his hand. They lead him out to the
common place of execution, making him to bear his
own cross. They nail him to a cross, and so lift him
up, and that betwixt two thieves, for the greater ig-
nominy. They deride him so hanging upon the cross.
They give him gall and vinegar to drink. These and
sundry other ways did they, who first crucified Christ,
put him to open shame.
In like manner do apostates deal with the Lord
Jesus Christ. They blaspheme his name, they dis-
grace his gospel, they persecute his members, and that
* See more hereof Chap. xii. 2, Sec. 19.
Ver. 4-6.]
GOUGE ON HEBREWS.
23
in the sorest and rigourest manner that they can. If
they could, they would pull Christ himself out of
heaven, and handle him as shamefully as he was be-
fore handled ; and all on mere mahce, and that ' after
they have been enlightened, tasted of the heavenly gift,
been made partakers of the Holy Ghost, tasted of the
good word of God, and of the powers of the world to
come.' The fore-mentioned spiteful acts, after such
mercies received, do manifestly demonstrate, that the
sin here spoken of is the sin against the Holy Ghost ;
so as the apostle might well say, that it ' is impossible
to renew them again unto repentance.' Of the nature
of this sin, and of the reason why thjs above other
sins shall never be pardoned, see my treatise of The
Sin against the Holy Ghost, sec. 15, &c., and sec. 27,
&c.
Sec. 43. Of the resolution o/Heb. vi. 4-6.
Ver. 4. For it is impossible for those ivho were once
enlightened, and have tasted of the heavenly gift, and
were made partakers of the Holy Ghost,
5. And have tasted the good word of God, and the
powers of the world to come,
6. If they shall fall aivay, to renew them again unto ■
repentance ; seeing they crucify to themselves the Son of
God afresh, and put him to an open shame.
The main scope of these three verses is, to set out
the state of apostates. In them observe,
1. The inference, in this causal particle /or.
2. The substance, whereof are two parts :
1. The ascent; 2, the downfall of apostates.
Their ascent consisteth of five degrees.
1. Their enlightening, amplified by the time, once.
2. Their taste of the heavenly gift. In this is set
down,
(1.) An act, taste ; (2.) the object, gift, amplified
by the excellency of it, heavenly.
3. Made partakers of the Holy Ghost. Here ob-
serve,
(1.) With what they are endowed, the Holy Ghost.
(2.) How they are endowed therewith, made ^jar-
takers.
4. Have tasted the good word of God. Here again
is expressed,
(1.) The former act, have tasted.
(2.) Another object. The gospel, styled the word,
and ampHfied, 1, by the author, God; 2, by the
quality, good.
5. The powers of the world to come. Here,
(1.) The act is understood.
2. The object is, 1, expressed, powers ; 2, amplified
by the place where they are, ivorld to come.
Their downfall is, 1 , propounded ; 2, proved. In
propounding it, there is,
1. A supposition, under which the kind of fall is
comprised, if they shall fall away.
2. An inference, wherein is noted an impossibility
of recovery. This is, .
1. Generally expressed, it is impossible; 2, par-
ticularly exemplified in two branches.
1. The kind of recovery, to renew ; 2, the means
thereof, unto repentance.
2. The proof of the foresaid point is taken from
two eflects.
The first efiect is described,
1 . By the kind of act, they crucify.
2. By the reiteration thereof, afresh.
3. By the person crucified, the Son of God.
4. By their own damage, to themselves.
The second efiect is thus set out, ' And jnit him to
an open shame.'
Sec. 44. Of observations gathered out of Heb. vi.
4-6.
I. The utmost danger is to be declared. As the note
of inference, for, so the general scope of these
verses, afford this observation. See Sec. 30.
II. Hypocrites may be enlightened. This is here
taken for granted. See Sec. 32.
III. One can be but once enlightened. This also is
taken for granted. See Sec. 32.
IV. God bestoweth gifts on hypocrites. The word
gift intends as much. See Sec. 33.
V. Hypocrites may partake of heavenly gifts. This
epithet, heavenly, gives proof hereunto. See Sec. 33.
VI. Hypocrites have but a smack of the gifts they
have. This metaphor taste implies as much. See
Sec. 33.
VII. The Holy Ghost is the worker of those gifts
that any have. He is therefore metonymically here
put for the gifts themselves. See Sec. 34.
VIII. Hypocrites may be made partakers of the Holy
Ghost. This is here expressly set down. See Sec.
84.
IX. God's word is common to all of all sorts. For
hypocrites are here said to taste hereof. See Sec. 35.
X. Hypocrites do but sip on God's word. They do
but taste it. See Sec. 35.
XI. The gospel is a good ivord. For by this phrase,
good word, the gospel is meant. See Sec. 35.
XII. There is a world yet to come. This is here
taken for granted. See Sec. 36.
XIII. The things of the world to come may be here
discerned. This also is here taken for granted. See
Sec. 36.
XIV. The things of the world to come are as glorious
trophies. This is intended under this word powers.
See Sec. 36.
XV. Hypjocrites may have a sweet apprehension of
heavenly happiness. They may taste the same. See
Sec. 36.
XVI. Hypocrites may totally fall a^vay. The
emphasis of the Greek word translated fall away im-
plies as much. See Sec. 37.
XVII. The fall of apostates is irrecoverable. This
word impossible proves as much. See Sec. 38.
24
GOUGE ON HEBREWS.
[Chap. VI.
XVIII. There is not a second renovation. This
particle afjain intends this point. See Sec. 89.
X]^. Apostates are not capahlc of repentance. They
cannot be renewed thereunto. See Sec. 40.
XX. Ixejicntancc is the way to recovery. Thus much
is intended bj* the mention of repentance about re-
covery. See Sec. 40.
XXI. Ajmstates reject the Son of God. This is
plainly expressed. See Sec. 41.
XXII. Apostates crucify afresh the Son of God.
This is in words expressed. See Sec. 41.
XXIII. Apostates put the Son of God to open shame.
This is also in words expressed. See Sec. 42.
Sec. 45. Of instructing by comparisons. Ileb. vi.
7,8.
Ver. 7. For the earth, which drinheth in the rain
that Cometh oft 2(pon it, and hrinejeth forth herbs meet
for them by whom it is dressed, rcceiveth blessing from
'God :
8. But that which beareth thorns and briers is re-
jected, and is nigh unto cursing ; whose end is to be
burned.
These two verses are an amplification of the fore-
mentioned estate of apostates ; and that by a com-
parison, whereby the equity of God's proceeding
against them is demonstrated : in which respect this
comparison is brought in as a confirmation of the
point, and knit to the former verses with this causal
particle, yas, for.
The proof is from the less to the greater. If the
senseless earth, yri, which after rain and tillage beareth
thorns and briers, be rejected, cursed, and burned:
much more shall reasonable men, who after illumina-
tion and other good gifts, crucify the Son of God, and
put him to open shame, be rejected, not renewed
again, but for ever accursed.
This argument is amplified by the contrary event
of good and fertile ground. For as that earth re-
ceiveth blessing from God, so they who, having
means of salvation aflbrded unto them, go on to per-
fection, shall be blessed of God.
Thus this comparison that is here set down by the
apostle hath reference to those that well use the means
of grace, to encourage them to hold on in so doing ;
and also to apostates, who pervert the means of grace,
to keep men from apostasy.
This manner of the apostle's setting forth his mind
under a comparison manifesteth his prudence, in lay-
ing before his people the equity of what he had de-
livered, and that so as the}' might the better discern
the same, and be the more thoroughly convinced
thereof. Thus might they be the more moved there-
with, and the better edified thereby.
This is it which ministers ought especially to aim
at. Seek, saith the apostle, ' Seek that ye may excel
to the edifying of the church,' 1 Cor. xiv. 12. This
will be best done by descending to the capacity of
people, and by delivering the word after such a man- ■
ner as it may best be conceived, relished, retained,
and yielded unto.
For the foresaid end comparisons are a singular
help. As they are warrantable, so they are profitable
to edification. They have been much used by the
prophets, and by Christ himself. Comparisons are
of use,
1. To help understanding, and that by comparing
things not so well known with such things as we are
well acquainted withal.
2. To strengthen memoiy. For earthly things,
from which comparisons use to be taken, are as coarse
thread or wire, on which pearls use to be put, and
thereby kept from scattering.
3. To work upon affection. For visible and sen-
sible things do use most to work upon men, whether
in matters pleasing and joyous, or displeasing and
grievous.
Quest. How is it, then, that Christ taught people
in parables, * because they seeing, see not ? ' Mat.
xiii. 13.
Ans. 1. When the understanding of hearers is
closed, then they can reap no good by those means
which are useful to others ; as a blind man can reap
no benefit by light.
Secondly, Christ opened not his parables to them
as he did to his disciples, Mat. xiii. 18, &c. Parables
are in this respect useful for instruction, because they
may be applied to all sorts of cases. They have herein
a fitness of teaching above true histories : it is not
lawful to turn from the truth of an history upon any
occasion. But in a parable there is no swerving from
truth, because nothing is delivered for truth.
For well ordering comparisons, observe these
rules : —
First, Take them from common, ordinary matters,
well known and familiar to all of all sorts, especially
to those for whose sakes the pai'ables are used.
Secondly, Let not the matter of them be of matters
impossible, no, nor improbable. So will they be
taken to be untrue, and the use of them lost.
Tliirdhj, Lot them be fitly applied, at least to the
main point in hand ; otherwise it cannot be well dis-
cerned what they aim at.
Fourthhj, Let them be expounded when they ai-e not
conceived, or may be misapplied.
All those rules may be gathered out of Christ's
parables, and his manner of using them ; for.
First, They were taken from ordinary matters, such
as every one knew, as from corn, mustard seed, leaven,
and such other things, or else from familiar stories,
Luke XV. 3, 8, 11.
Secondly, They were all carried with great likeli-
hood of matters to be so as he set them out to be.
Tliirdhj, Christ, in all his parables, had an especial
eye upon the main occasion for which he produced
them, to make that most clear.
Ver. 7, 8.]
GOUGE ON HEBREWS.
25
Fourthly, Christ was careful to expound his parables
to his disciples : sometimes when they desired him to
expound them, Mat. xv. 15, &c., and sometimes of
his own motion, when he was not desired, Mark iv. 34.
Sec. 46. Of the earth's drinking in the rain that oft
Cometh upon it.
If the particular branches of the comparison be duly
applied, the mind of the apostle will be better dis-
cerned.
I conceive that it may be thus fitly applied :
1. The earth, yr\, may set out children of men.
For the heart of man is as the ground, dry of itself,
prone to bring forth all manner of sins, which are as
weeds, briers, and thorns ; but by good tillage, and
sowing it with good seed, and rain seasonably falling
upon it, it may be made fruitful.
Men's hearts, therefore, must be dealt withal as
the ground is out of which men expect a good crop.
If the ground be not ploughed, the seed may lie upon
it as upon a path, and the fowls eat it. If it be not
ploughed deep enough, it may be like the stony ground,
in which that which quickly sprouteth up may quickly
wither away. If briers and thorns be sufiered to
grow where the word is sown, the word may be choked,
Mat. xiii, 19, &c.
2. By dressing, yiusysTrai, the ground, the minis-
try of the word may be meant. For ministers are
God's labourers and husbandmen, 1 Cor. iii. 9. By
preaching the law, men's hearts are ploughed and
harrowed ; by preaching the gospel, they are as dunged
and softened.
Ministers, by well observing the disposition of their
people, and answerably ordering their ministry by in-
struction, refutation, exhortation, consolation, and cor-
rection, may well manure the heart of their people.
3. By r-ain, birog, maybe understood both the word
of God, and also the operation of God's Spirit, without
which all man's labour is in vain, 1 Cor. iii. 6 ; for
man's heart is as the dry earth.
In the use of all means, ministers and people must
look to God, pray to him, and depend on him. ' Be-
hold, the husbandman waiteth for the precious fruit of
the earth, and hath long patience for it, until he re-
ceive the early and latter rain,' James v. 7.
4. This metaphor of drinking, ■Triovija, takes it for
granted that the earth is a dry element, and philosophy
teacheth us that dryness is the predominant quality
in the earth. Wherefore, as a man or beast that is
dry readily driuketh down beer or water, and is thereby
refreshed and satisfied, so the earth. This metaphor
here implieth a receiving and applying the means of
grace, whereby they are refreshed, to men's selves.
The metaphor further implieth a capacity in the earth
to receive the rain, and to be bettered by it. Hard
things receive not any rain into them, nor can they be
mollified thereby. They, therefore, cannot be said to
drink it.
God's word, as here understood by rain, is drunk
in when it is applied to the soul by .faith. Hereupon
faith is oft set forth under drinking, John iv. 14, and
vi. 53, 54, and vii. 37.
Let us therefore, who have the spiritual rain of
God's word afi"orded unto us, be like the earth, and
drink it in, and that by applying it to our own souls.
5. This phrase, that cometh oft npon it, •TroX'ka.xii
s^'^o/jbivov, setteth out the divine providence, which is
ordered according to the need of creatures, and that
in two respects :
(1.) In causing rain to come upon the earth; for
the earth hath not rain in itself. God giveth rain
from heaven. Acts xiv. 17. So doth God cause his
word to come to us, and poureth his Spirit upon us.
(2.) In that rain cometh oft upon the earth.
Though the earth be once thoroughly watered, yet it
will soon be dry again ; as Christ saith of men in re-
ference to the ordinary water which they use, ' Who-
soever drinketh of this water shall thirst again,' John
iv. 13. Therefore God gives ' early and latter rain,'
James v. 7, and that time after time. Thus doth he
afi"ord us his word frequently and plentifully. It is a
sweet rain that cometla oft upon us. The earth doth
not more need this oft coming of the rain than we the
oft preaching of the word.
Let us not therefore lightly esteem this evidence of
the divine providence by reason of the frequency
thereof, as the Israelites did lightly esteem and even
loathe manna that daily fell among them. Num. xi. 6,
and xxi. 5. Let us rather well weigh our continual
need of the word, and the great benefit that we may
reap thereby, and in that respect be thankful for this
plentiful provision.
Sec. 47. Of God's JjJessing on hinging forth herbs
meet for them, by tchom the earth is dressed.
6. Bringing forth herbs declareth the end of sending
rain, and sheweth what is thereupon expected.
By herbs, (Sordvri,^ are meant all manner of good
fruit, whereunto briers and thorns are opposed. Thus
here it is to be taken of those who, enjoying God's
ordinances, do bring forth good fruit.
The verb Tr/.Toufa,^ translated bringeth forth, is pro-
perly used of women's briDging forth children. Mat.
i. 23, 25. Now the seed or root of herbs lieth in the
earth, as a child in the womb of a woman, and when
it sprouteth up, it is as it were brought out of the
womb.
The Greek word translated herb, according to the
notation of it, signifieth such a kind of herb as may
be fed upon, which we call, from the Latin nota-
tion,^ pasture. It implieth therefore such fruit as
is pleasant and profitable.
• A verbo, Boa, pasco ; B/xry.^, pabulum.
2 Thus lust is said to conceive and bring forth sin, James i.
15. The same word is there and here used.
^ Pascuum, plur. pascua ; pastura.
26
GOUGE ON HEBREWS.
[Chap. VI.
Hereapon it becomes as to ' prove what is the good,
acceptable and perfect will of God," Rom. lii. 2, that
we may bring forth such fruit, and do such works as
are intended under this metaphor h^rbs.
7. Tnat we may be the better directed aboat that
good fruit, the apostle thus describes the foreeaid
herbs 'meet for them bv whom it is dressed.*
. The verb yiju^iirau, translated dressed, is a cam-
pooni of two nouns, yn and «*7«», which signify mirdk
and UAour.
The compound noun is translated ' an husbandman,'
Mat. ni. 83. 2 Tim. ii. 6, James v. 7. This title in
English we give to such as till land.
The verb here compounded, ysit^tatj tsja^^fuu
yr,t yi.t, compriseth under it all that skill and pains
which useth to be taken by such as till land.
By them that dress the earth, are here meant minis-
ters of the word. So as fruit meet for them is such
fruit as giveth proof of the ministers prudence, dili-
gence, skill, and £futhfulness, and so be dt for him.
The epithet r3<%r»;, m«tt, is in Greek a compoond.
According to the composition, iv, Un<r, Sirgr, posituSy
it signifieth uteli a«f, otn:, Luke ii. 62, and liv. 35.
Here it signifieth such fruit as is answerable to the
lawino which hath been used to produce it. and that
in the kind, quantity, and quality that is expected.
Such fruit is expected of such as enjoy a faithful.
painful, and powerful pastor. It is said of the hus-
bandman, that he ' waiteth for the precious fruit of the
«uth,' James t. 7. So the Lord, where he afordeth
means, looketh that fruit should be brought fonh, Isa.
V. 2, Luke liii. 6. Such fruit is the end of tillage.
All ye to whom the Lord affords means, take notice
of this end. To be bred and brought up where the
word is preached, safcrainents administered, name
of God called upon, and other holy ordinances ob-
served, is a great privilege. God, who afordeih this
privilege, expects this duty, that fruit answerably be
brought forth. Let us therefore, according to our
duty, with the u:term>>st of our power, endeavour to
satisfy the eipecuiion of the Lord, that he may not
repent of the goodness that he hath done imto us ; as
he repented his making of S-iul king, 1 Sam. iv. 11.
8. The rtvompense of all is thos set oat, norici:h
bietshtf from God.
Blessang, according to the notation of the Greek
vocd otkrymy jea, and of the Latin too, htrnfediaio,
aignifi^h a tfmkimf mi/. It is trapslated/atr ipwc*.
Bom. xri. 18. Thos it is c catrstN^, which
is a fool speech, James iiL 1 . it is attribated
lo ns in leferanee to God, it can miply nothing bat
■iwaking well of him, Rev. v. 12, 13. For that is all
the blwninj; thai we can jield to God.
B«t where it is attribated to God in reSwtte to
vs, it eomprioeth onder it every good thing, that may
make as htppj^ so as all that see it, or hear of it, mav
speak well of oa, £ph. i. 3. See Sec. lOi.
This bleasiag, a froitlol bearar of the word is said
to reerirtf fisraXjUfLZdtn, in that he hath it not in him-
self, or of himself, he must receive it from another.
This act of receiving is set down in the present
tense, to set out the certainty of it. He may be as sure
of it as if he had it in his hand, and did actually enjoy
it. To this purpose the prophets do usually set forth
promises of things to come in the time present, Zech.
ix. 9.
The time present may also be here used in regard
of an actual and present possession of the blessing
here promised. For that blesing may comprise tmder
it both such gifts and graces, as God here in this
world giveth, together with a continual increase of them,
and also eternal glory in the world to come.
This blessing is here said to be from God : God
blesseth with all blessing, Eph. i. 3, James i. 17. This
God undertaketh to do.
1. That every one might have reward, far no erea-
tare can be too great to be rewarded of God, and the
greatest that be need his reward, and he is able to
reward the greatest. Yea, he can reward whole fami-
lies, churches, and kingdoms. On the other side,
God is so giaeiotis, as he accounteth none too mean
to be rewarded of him. ' He raiseth up the poor out
of the dust, and lifteth up the beggar from the dtmg-
hill,* 1 Sam. ii. S. When Dives and all his house
scorned Lazarus, the Lord looked on him, and gave
his angels charge over him. Luke xvi. 20.
2. That they might be sure of their reward. That
which God taketh upon him to do, he will not fidi to
do : ' The Lord is faithful, and will do it,' 1 Thess.
V. 24.
3. That the reward might be worth the having.
God, in bestowing his rewards, respecteth what is
meet for his excellency to give, and accordingly pn>-
portioneth his reward. As a king, when he woald
reward a faithful servant, cfxitent^ not fcimaolf to
give him a Uttie money, but gives him high htmours
and dignities, great lordships, fiur posseasians, many
immimities and privileges, gainful offices, and other
like royal rewards. P^raoh set Josqph OTer all the
land of Egypt, Gen. xli. -41. Such a reward did Darius
give to Daniel, Dan. vi. 2 ; and Ahasaems to Mor-
decai, Esth. viii. 15. As God exeeedrth tiiese and
all other monarchs in greatness, so will his reward be
gieattf.
1. A great eneooxageaient this is, fiur ns to do oar
best in bringing fatih fndi answeralde to the means
that God afibrdeth to us. ' knowing that our labour
shall not be in vain in the Lord, 1 Cor. xv. 5^. Men
maj be ignorant of the good froit which we bring
fnth, as Joseph's master. Gen. xxrix. 19. Or for-
geital, as Hianah's batlor. Gen. xL 23 ; or witting
wink Uiereat, as Nabal, 1 Sam. xxv. 10; or mkeonstrae
it, as Saul. 1 Sam. xrii 7, S ; or envy at it, as Joshua,
Num. li. 29 ; or slander it, as the Pharisees, Mark
iii. 22 ; or peraeeote fior it, as the Jews did, John x.
Si. Agaitxit tlMW Mid all nth<>r like djaennrigpwi niitn
Yeh. 7, 8.]
GOUGE ON HEBREWS.
27
our eyes must be lift up to the Lord, from wliom we
may be sure to receive blessing.
2. This directeth as whither to go for blessing,
even to God, the author and fountain thereof. Be not
like the Israelites, Jer. ii. 13, Isa. xxx. 1, &c. Observe
the means which God hath sanctified for receiving
blessing, and in a conscionable use of them depend on
God for his blessing.
3. Retm-n the praise and glory to God. This is, to
bless him who blesseth thee, Eph. i. 3, Rom. xi. 36.
Sec. 48. Of rejecting that which beareth thorns and
briars. Heb. vi. 8.
The apostle having declared the happy condition of
such as well use the means of grace, addeth thereunto
the woful plight of such as pervert those means. This
particle of opposition, but, sheweth that these two
verses set down contrai-y subjects.
In this verse the apostle foUoweth the former com-
parison. The principal subject mentioned in the
beginning of the former verse, which is earth, must
here be understood, thus, ' But the earth which,
bearing thorns,' kc.
As in our English, so in the Greek, there are differ-
ent words used in the former and this verse. For he
doth not say as he did before, the earth which bringeth
forth, r/xro-jiTa, but which beareth, r/.^houaa. This
latter word in Greek is a compound, and according to
the composition, it signifieth to carry out, as men
carry out a dead corpse, Acts v. 6, 9, 10. It implieth
a thrusting out of that which it is not willing to retain.
The things so brought out are here said to be
thorns and briers. These are not only unprofitable
plants, but hurtful also, by reason of their prickles.
The notation of both Greek words imply a sharp-
ness and prickhness.^ They are oft joined together,
as here, and Mat. vii. 16. So Isa. v. 6, and vii.
23-25.
Thorns were wi-eathed together, and plaited as a
crown on Christ's head, to prick and gall him. With
briers and thorns both, Gideon did tear the flesh of
the princes of Succoth, Judges viii. 7. Both of them
use to grow in the wilderness, Judges viii. 16, and
grounds unfilled, Isa. xxxii. 13.
Under these metaphors are here understood such
sins as most grieve God's Spirit, and are most hurt-
ful to men ; as a renouncing of the Christian faith,
blasphemy, oppression, persecution, and such other
sins.
The land that after good tillage putteth forth such
thorns and briers, is said to be rejected.
The Greek word uooxi/mo:, translated rejected, is a
compound. The simple biy.iiMoc signifieth that which
upon experience and good proof is approved, Rom.
xvi. 10 ; 2 Tim. ii 15. The preposition with which
it is compounded is privative, so as it setteth forth
^ 'Aata.^a, Spira ("Ajtii, CutpU) ; Tji/isXs,-, Tribulus ; (BsXJ,-,
Jacuium).
such a thing or person as can no way be approved,
and thereupon to be utterly rejected. It is oft trans-
lated reprobate, 2 Cor. xiii. 5-7.
Hereby is evidently demonstrated, that they who
despise the means of grace shall be utterly rejected
of God ; even as that land which, after much and
long tillage, is so far from bringing forth a good crop,
as it beareth thorns and briers. This name Lo-ammi
is a title of rejection, Hosea i. 9 ; God's taking away
the hedge of his vineyard, and breakmg down the wall
thereof, proves as much, Isa. v. 5. So doth his
cutting down the fig-tree, Luke xiii. 7, and the putting
of the axe to the root of the tree, Mat. iii. 10, and
leaving Jerusalem desolate. Mat. xxiii. 38. All these
threatenings are actually accomplished upon the Jews ;
and to shew that this case is not proper to the Jews
only, the like is threatened to Christians, Rom. xi. 21.
This may be exemplified in all the churches planted
by the apostles. Where now is Ephesus ? where
Smyrna, and the other golden candlesticks of Asia ?
where Corinth ? where Galatia, and the rest ? Are
they not all rejected ? Where is Rome ? Is it not
a foul nest of unclean birds ?
Common justice requires as much ; whereupon
parents, masters, all sorts of governors, use to do the
like.
Besides, this makes much to the honour of God,
lest otherwise he might seem to patronise such as are
past hope.
Yea, further, this makes to the advantage of such
as are faithful ; for they are hereby admonished to be
more careful in improving the means of grace afforded
unto them, lest otherwise this great mischief should
befall them.
Quest. How may men be said to be rejected ?
Ans. 1. A nation is rejected when the gospel is
taken away from them, and given to another nation,
Mat. xxi. 13.
Ans. 2. A particular assembly is rejected when
good pastors are taken away ; and instead of them
idle and idol shepherds are set over them, whereby
they fall from that which before they seemed to have.
Ans. 3. Particular persons are rejected when they
are given over to hardness of heart, as the Jews were,
Isa. vi. 10. Thus they may stand as dead trees in
an orchard, but at length they shall be cut down. All
particular impenitent persons are utterly rejected by
death.
Obj. So all may be rejected.
Ans. Not so ; for such as bring forth good fruit
are by death transplanted from the nursery of God's
militant church to his glorious orchard of the triumph-
ant church.
Take heed that yon provoke not God to complain,
and say, ' What could have been done more to my
vineyard, that I have not done in it ?' Isa. v. 4. God
hath sent us many ministers time after time, and they
have taken great pains in ploughing, digging, dunging
28
GOUGE ON HEBREWS.
[Chap. VI.
and God hath sent down rain time after time : what
then can ho expected if, instead of herbs, wo bear
briers and thorns ?
Sec. 49. 0/bcinri vir/h inito aositiff.
To add the greater terror, the apostle thus acjgra-
vateth the fearful case of the fore-mentioned sinners
in this phrase, and is nvjh unto ansliifi.
The Greek word -/.ardoa, translated curs'uig, is a
compound. The simple noun, aca, dinr, signitieth
cursing, namely, such cursed speech as proceedoth
out of the bitter spirit of corrupt man, Rom. iii. 14.
It seemeth to be derived from an Hebrew root, "il^^,
inalcdivit, which signitieth to curse. The simple
noun is but once used in the New Testament.
The preposition with which the word of my text is
compounded adds a kind of aggravation. It is put
for the curse of the law. Gal. iii. 10, 13 ; and the
participle compounded with this preposition is applied
to such as arc devoted to hell fire, Mat. xxv. 41.
The word here signifitth that the curse which God
will inflict is not only by word of mouth, but also in
act and deed.
Yet by way of mitigation, this word hyyvi, n'ujh,
is added. Where he spake of good ground, he abso-
lutely said in the time present, * It rcceiveth blessing ;'
but here, as putting ott' revenge for a time, he saith,
* is nigh cursing.' This gives proof of God's patience,
whereof see Chap. iii. 9, Sec. 101.
The connection of this cursing upon the fore-men-
tioned rejecting, is an evidence of God's curse follow-
ing such as are rejected of him ; instance Saul, the
nation of the Jews, and other churches before men-
tioned.
Such seem to be past hope. They have deprived
themselves of blessing, and so made themselves liable
to cursing.
This is a further aggravation.
Sec. 50. Of apostates' end to he burned.
The last clause of this verse, in these words, n-hnae
end is to he bttrncd, is a further prosecution of the fore-
said metaphor ; for of old men were wont to burn
those fields which, after much and long tillage, would
bring forth nothing but briers and thorns.'
That which the apostle here especially intendcth is,
that such as arc rejected of God and cursed shall
assuredly bo cast into hell fire. This is that un-
quenchable fire whereof the IJaptist speakcth, Mat.
iii. 12, and which Christ intendcth, Mat. ix. 43, Sec.
This is thus made known, lest men should lightly
esteem that which was before spoken of rejecting and
cursing. "When God is not seen in shewing mercy,
he will shew himself the more terrible in his judgment.
Many think it is no great matter to be rejected and
cursed. They will say. What if we be deprived of our
ministers ? What if the gospel bo taken away, so
' Steriles incendere profuit agros. — Virr/il. Geurg. lib. i.
long as we enjoy peace and plenty ? But if the burn-
ing here intended were well known and believed, those
forerunners thereof would not be so lightly esteemed.
The Greek noun y.aZaic, translated hurninr/, is not
elsewhere used in the New Testament. It is here
applied to the earth ; for this relative t/c, uhose, hath
rci'ercnce to the earth, vcr. 7. Yet the verb za/w,
urn, nrur, from whence it is derived, is used to set out
the burning of hell fire, Rev. xix 20, and xxi. 8, xa/o-
//.ivoc. And this word is here intended to set out,
under this comparison, the torment of hell ; for there
is no greater torment than that which cometh by
burning.
The burning here meant is made the end of apos-
tates ; for many are prone, upon present prosperity,
to put off the fear of this burning. The apostle,
therefore, puts them in mind of their latter end.
Though God in his patience and long-suffering may
bear with them some time, as he did with the fig-tree,
Luke xiii. 7, yet burning, and that in hell, shall be
their end. Their end is to burning, as the Greek
phrase soundeth, rh r'iXog uc -/.aZgiv. Burning is the
goal whereunto at last the}' shall come. ' The end of
the wicked shall bo cut off,' Ps. xxxvii. 38. This is
exemplified in sundry parables. Mat. iii. 10, and xiii.
42, 50.
' Fret not thyself, therefore, because of evil-doers,'
Ps. xxxvii. 1, though they seem outwardly to prosper.
Consider their end. Read to this purpose Ps. Ixxiii.
Sec. 51. Of the resolution ofHeh. Chap. vi. 7, 8.
Yer. 7. For the earth, which drinlceth in the rain
that Cometh oft upon it, and hringeth forth herbs meet
for them by whom it is dressed, receiveth blessing from
'God:
8. But that luhich beareth thorns and briers is re-
jected, and is niijh unto cursing, wJiose end is to be
burned.
In these two verses, the diflerence between perse-
vering and revolting professors is laid down, both of
them in a comparison taken from the earth : one
from good land, ver. 7 ; the other from bad, ver. 8.
In setting down this comparison we may observe,
1. The occasion of bringing in this comparison, in
this particle /o?-.
2. The expression of the point itself. Hereof are
two parts :
(1.) The state of persevering professors.
(2.) The state of apostates.
1. About the state of the former, four branches are
expressed :
1. The condition of professors. They are as eaW/t.
2. The means aflbrded for their growth, rain. This
is amplified two ways :
(1.) By the coming of it upon the earth.
(2.) r>y the frequency of that coming, oft.
o. Their entertaining the means. This is mani-
fested two ways :
Ver. 9, 10.]
GOUGE ON HEBREWS.
29
1. They drinh it in.
2. They bring forth fruit. This is amplified,
(1.) By the kind of fruit, herhs.
(2.) By the quahfication thereof, meet for tliem
hy ivhom, &c.
4. The issue. This is set down,
1. By their act ; they receive.
2. By the subject matter which they receive, am-
plified,
(1.) By the kind of it, Uessing.
(2.) By the author of it, from God.
2. About the state of the latter, who are apostates,
is set down,
1. The opposition betwixt them and such as per-
severe, in this particle hut.
2. A declaration of their condition. This is set
down,
1. By their effect, which is,
(1.) Generally propounded, they hear.
(2.) Particularly exemplified in two kinds of fruit,
thorns, hriers.
2. By the issue, and that in two branches :
1. They are rejected.
2. They are nigh unto cursing. Here observe,
(1.) The kind of judgment, cursing.
(2.) The limitation thereof, nigh unto.
3. Their end, which is, to he hurned.
Sec. 52. Ohservations raised out o/Heb. vi. 7, 8.
I. Reasonahle men may make God's dealings with
senseless creatures a looking-glass to them. They may
thereby see what to expect from God. This ariseth
from the inference of this comparison, as a proof of
what he had before delivered. See Sec. 45.
II. Comparisons are useful means of teaching.
This ariseth from the general matter of these two
verses. See Sec. 45.
III. Mans disposition is like the earth. This is it
that is here resembled to the earth. See Sec. 4G.
IV. God's word and Spirit are as rain. They
mollify men's hearts, and make them fruitful. See
Sec. 46.
Y. A good heart receiveth God's toord and Spirit
into it, even as the earth receiveth tlie rain. See Sec.
46.
VI. The ivord and Spirit are given to man. This
word cometh intendeth as much. See Sec. 46.
VII. Frequent preaching is needfid. Even as it is
needful that rain oft come upon the earth. See Sec.
46.
VIII. Fruit is expected of those who enjoy means.
This is here taken for granted. See Sec. 47.
IX. Fruit must he wholesome and pleasant. So is
the herh here mentioned. See Sec. 47.
X. Fruit must he ansiverahle to the means ajforded.
This is meet fruit. See Sec. 47,
XI. Ministers are God's hushandmen. These are
they that dress his ground. See Sec. 47.
XII. Fruit-hearers are hlessed. So they are ex-
pressly said to be. See Sec. 47.
XIII. Blessing is received. This also is plainly
expressed. See Sec. 47.
XIV. God is the author of hlessing. It is received
from him. See Sec. 47.
XV. The state of pjerseverers and revolters are con-
trary. This is implied under this particle of opposition,
but. See Sec. 48.
XVI. Apostates thrust out their fruit. The nota-
tion of this word heareth declareth as much. See
Sec. 48.
XVII. Tlie fruit of apostates is very pernicious.
It is as thorns and briers. See Sec. 48.
XVIII. Perverters of good means shall he rejected.
So much is here denounced. See Sec. 48.
XIX. The rejected are accursed. These two judg-
ments are here knit together. See Sec. 49.
XX. God oft forhears instantly to execute the de-
served curse. This word nigh implieth as much. See
Sec. 49.
XXI. Everlasting burning will he the end of apos-
tates. Their end is to he hurned. See Sec. 50.
Sec. 53. Of preventing a prejudicate opinion. Heb.
vi. 9, 10.
Ver. 9. But J beloved, we are persuaded better things of
you, and things that acco)npany salvation, though loe thus
speak.
10. For God is not unrighteous, to forget your ivork,
and labour of love, which ye have shelved toward his
name, in that ye have ministered to the saints, and do
minister.
It was a terrible doom that the apostle denounced
in the former verses against backsliders. Now that
these Hebrews might not thereby be induced to think
that he judged them to be apostates, by a sweet in-
sinuation, he plainly and expressly declareth his own
good opinion of them, and entire afiection toward
them, that so he might make the better way to his
exhortation following, ver. 11, &c.
The first particle, hi, bid, as our English hath set
it, gives evidence of the contrary, namely, that he had
no such opinion of them ; and it implieth a prevention
of a prejudicate conceit, which they might have enter-
tained thereabout. The apostle's meaning may thus
be more fully expressed : ' You may haply think by
that which I have delivered about the case of apos-
tates, that I have reference to you therein, as if I
judged you to be such. But know, that what I spake
before, I spake indefinitely of that estate, whereinto
professors of the gospel may fall. I did not say that you
Vv'ere fallen into such an estate ; neither have I cause
so to think, but rather the contrary. Believe me, I
account you my beloved brethren, and I verily believe
that your estate is far better than that whereof I spake ;
yea, that it is such an estate as will in the end bring
you to eternal salvation.'
30
GOUGE ON HEBREWS.
[Chap. VI.
The apostle doth hereby give us to understand that
conceits, which may aheuate the hearts of hearers from
their ministers, are as much as may be to be prevented.
This doth the apostle much endeavour to do in the
case of the Galatians. He had, in the beginning of
his epistle, thundered out a dreadful curse against all
that should preach any other gospel. He wondered
that they should hearken to any such, and styled them
foolish Galatians ; asking them, ' who had bewitched
them ?' all which might exasperate them, and alienate
their hearts from him. Therefore, to prevent that
mischief, he doth thus sweetly insinuate himself into
them, ' Brethren, I beseech you, be as I am, for I am
as ye are,' &c.. Gal. iv. 12, &c.
So long as a prejudicate opinion of a minister
remains in his people's mind, his ministry cannot well
relish, it cannot edify them. It is as choler in the
stomach, which embittereth the most wholesome and
pleasing food that can be put into it. This made
Jeremiah's prophecy to be so little regarded as it was ;
for thus they say of him, This man seeketh not the
welfare of this people, but the hurt, Jer. xxxviii. 4.
So Ahab of Micaiah : ' He doth not prophesy good
concerning me, but evil,' 1 Kings xxii. 8.
This course of the apostle, in seeking to root out
such roots of bitterness before they spring up and
trouble us, is an especial point of wisdom, and worthy
to be endeavoured after.
Sec. 54. 0/siveet insinuations.
The general and principal intendment of the apostle
is, to insinuate himself into his people's heart, that
they might retain a good opinion of him, as he did of
them. The dependence of these verses upon the
former, the main scope of them, this particle of oppo-
sition but, this loving title beloved, the good persua-
sion he had of them, and hope of their salvation, the
testimony which he gives of their love to God and
man, and the remembrance which he is confident God
had thereof, do all prove as much ; they are all evi-
dent demonstrations of his sweet disposition, and of
his desire to preserve in them .such an afl'ection
towards him, as he had towards them. See ver. 11,
Sec. 76.
Of sweetening reproofs with mild insinuations, see
Chap. iii. 12, Sec. 121.
Sec. 55. Of ministers loving respect to their people.
This title ayaznTo;, beloved, wherein and whereby
the apostle expresseth his affection, is very observable.
It is that whereby God the Father expresseth his en-
tire ati'ection to his only begotten Sou, Mat. iii. 17,
and xvii. 5, and xii. 18. It is translated ' beloved,'
1 Peter iv. 12 ; ' well-beloved,' Mark xii. G ; ' dear,'
Eph. V. 1 ; ' dearly beloved,' Philip, iv. 1. This
title is most frequently applied to a son. Mat. xvii. 5,
1 Cor. iv. 17; yet also to a brother, Eph. vi. 21; and
to a fellow-servant, Col. i. 7.
Of the emphasis of this title, see Chap. iii. ver. 1,
Sec. 17.
Here it sheweth that ministers must bear a loving
respect to their people ; even as a parent to his only
child, or a husband to his wife, or a friend to his
dearest friend ; yea, and testify as much also, as the
apostle here doth. Sundry like expressions are else-
where used to give further proof hereof: as ' brethren,'
1 Cor. i. 10 ; ♦ my brethren,' Rom. xv. 14 ; ' my be-
loved brethren,' James i. 16; * my brethren, dearly
beloved and longed for,' PhiHp. iv. 1 ; * children,'
John xxi. 5 ; ' little children,' ' my little children,'
1 John ii. 12, and iii. 18 ; ' my little children, of
whom I travail in birth again,' Gal. iv. 19. These
and other like insinuations of love do give people to
understand, that their ministers do what they do in
love ; that they instruct in love, that they exhort in
love, that they reprove in love, that they denounce
God's judgments in love ; and thereupon will say,
' Let him smite me, it shall be a kindness ; and let
him reprove me, it shall be as an excellent oil, which
shall not break my head,' Ps. cxli. 5. In this respect
the caveat which the apostle giveth to fathers, Eph.
vi. 4, ' provoke not to wrath ;' and to husbands, Col.
iii. 19, ' be not bitter ;' is to be observed of all that
have an occasion and calling to reprove others. Pro-
vocations are as scalding hot potions, which no pa-
tient can endure to drink down ; and bitterness in
reproof is like gall in the stomach, which it cannot
retain, but will soon vomit it up. Indeed, all re-
proofs and denunciations of judgment seem hot and
bitter ; but testimonies of love cool the heat, and
sweeten the bitterness of them. There must therefore
be manifested good evidences of love, by those who
desire to do good by denunciations of judgment, re-
prehension of vices, and other like sharp kinds of
teaching.
Sec. 56. Of jud(iinf] the best of others.
That the apostle might not seem to flatter those
to whom he gave this title beloved, he plainly declares
his opinion of them in these words, ' we are persuaded
better things of you,' &c.
Of this manner of expressing his mind in the plural
number thus, ' we are persuaded,' see ver. 3, Sec.
24.
The Greek word -riViigfisda implieth such an opinion,
as makes one confident that it is so, as he conceives
it to be. Thus it is said, ' they be persuaded that
John was a prophet,' Luke xx. 6. Matthew, speak-
ing of the same thing, thus expresseth it, ' They held
John as a prophet,' Mat. xxi. 26 ; and Mark thus,
' They counted John that he was a prophet indeed,'
Mark xi. 32. By comparing these evangelists together,
we see, that to hold, or to account a thing to be in-
deed so and so, is to be persuaded that it is so. Thus
is this word frequently used, as Rom. xv. 14, 2 Tim.
i. 5. It is translated 'to have confidence,' Gal. v. 10;
Veil 9, 10.]
GOUGE ON HEBREWS.
31
and to ' be confident,' Philip, i. 6 ; and to * assure,'
1 John iii. 19. In this respect this word is joined
with another that signifieth to know, as Eom. xiv. 14,
Philip, i. 25.
This comparative, ra K^s'irrova, better, which im-
plieth the things that he was persuaded of, hath
reference to the fore-mentioned case of apostates, as
if he had thus expressed his mind, better than to be
once enlightened, better than to have only tasted of
the heavenly gift, better than to be made partakers of
the common gifts of the Holy Ghost ; better than to
have only tasted the good word of God, and the powers
of the world to come, and after all to fall clean away.
We are persuaded that you are better principled than
so ; and that you have laid a better and surer founda-
tion, which will never fail.
By this pattern we learn in general, to take heed
of judging others over rashly ; and particularly, of
judging professors to be hypocrites, and such as will
prove apostates. This is that judging which Christ
expressly forbids. Mat. vii. 1 ; and therefore another
evangelist adds this inhibition to us, ' condemn not,'
Luke vi. 37.
Rash judging, especially in this kind, is first against
Christ's prerogative, Rom. xiv. 10, 11. 2. Against
the rule of charity, 1 Cor. xiii. 7. 3. It is a means
to bring the like judgment upon ourselves, Mat. vii.
1.2.
Yet notwithstanding it is too common in' these our
days thus to judge professors. Many put no differ-
ence betwixt a professor and an hypocrite ; for they
know no mean between profaneness and hyocrisy ; if
a man be not openly profane, he is then counted an
hypocrite. Oh the subtilty of Satan ! never had he
any stratagem whereby he got greater advantage than
this. There is hardly anything whei'eby true piety is
sooner nipped in the head than by this. Many seem
to be more profane than their conscience tells them
they should be, to avoid this brand of hypocrisy.
That we be no instruments of Satan in this kind, let
us learn of our apostle to hope and think, to judge
and speak the best of professors. It is necessary for
ministers to shew some good hope of their people.
If they have not some hope, what courage can they
have to preach unto them ? and if people conceive
they have no hope, what comfort can they have to
hear them?
Of the two it is better to have a good persuasion of
those who inwardly are not sound (at least if we do
not wittingly wink at the evil which is apparent and
evident to all), than unjustly to censure and condemn
the upright. In the latter, the rule of charity is ex-
pressly violated ; but not so in the former.
Sec. 57. Of salvation accompanying good ivorks.
What those better things are, the apostle doth thus
express, things that accompany salvation. That these
are the better things meant, is evident by this copu-
lative conjunction and ; for it joins this latter as an
exposition of the former.
Oi salvation see Chap. i. 14, Sec. 159.
The Greek word is of the genitive case, i^oasva
eurrioiai, whereby is implied that the things here in-
tended do, as it were, cleave to salvation ;^ salvation
cannot be separated, nor taken away from them, it
necessarily folio weth upon them.
To express more distinctly what those things are,
the apostle himself mentioneth those particulars : their
work, their labour of love, their respect to God's name,
that is, to his glory, their ministering to saints, and
their continuance therein. To these may be added
saving knowledge, justifying faith, patient hope, sound
repentance, new obedience, humility, sincerity, con-
stancy, and all other sanctifying graces, and persever-
ance in them.
This phrase, such things as accompany salvation, doth
hereupon clearly demonstrate, that salvation is the
recompence of good works. In this respect hope is
styled ' the helmet of salvation,' Eph. vi. 17. Sal-
vation is as an helmet upon the head of him that is
possessed with hope, salvation is also said to be the
* end of our faith,' 1 Peter i. 9. More generally it
is said that ' to them who continue in well-doing shall
be eternal life,' Rom. ii. 7. And ' he that endureth
to the end shall be saved,' Mat. x. 22. And ' he that
soweth to the Spirit shall of the Spirit reap life ever-
lasting,' Gal. vi. 8.
The special and only ground hereof is God's high
account and good approbation of those things. Here-
upon he promiseth salvation. Now ' faithful is he that
hath promised,' Heb. x. 23 ; salvation therefore must
needs follow upon such graces as have been before men-
tioned, and others like unto them.
Herein lieth a main difference betwixt common and
renewing graces. They who are endued with the
former may perish. Mat. vii. 22, 23. The other shall
assuredly be saved, Rom. x. 9-11.
This is a strong motive to stir us up to use all good
means, whereby we may attain unto those graces ; and
to give no rest to our souls till we have some assur-
ance thereof; and in this assurance to rest quiet, in
that salvation will be the end thereof. If salvation be
worth the having, our endeavour after those graces
will not be in vain. To enforce this motive, see the
excellency of this salvation set out, Chap. i. 14,
Sec. 159 ; and the eternity of it, Chap. v. ver. 9,
Sec. 51.
Sec. 58. Of one's j^ersuasion of another's salvation.
The copulative particle and, which joineth these
two clauses, ' better things of you, and things that
accompany salvation,' giveth proof that the apostle was
persuaded of the one as well as of the other, namely,
that the things that brought salvation, as well as of
* ixof^"' cum genitivo significat hoerere alicui, ut conse-
quentia praecedentibus hserent.
32
GOUGE ON HEBREWS.
[Chap. VI.
the better things intended, so as Christians may be
well persuaded of others' salvation. So was ho
■who saith, ' I am confident of this very thing, that he
which hath begun a good work in you will perform it
unto the day of Jesus Christ,' Philip, i. G. AVho also
Baith of others, ' Christ shall confirm you unto the
end,' tl'C, 1 Cor. i. 8. And of others thus, ' We are
bound to give thanks alway to God for you, because
God hath from the beginning chosen you to salvation,'
2 Thcs. ii. 18.
Sanctifying graces are the work of the Spirit of
Christ in men, which givcth evidence that they belong
to Christ, who hath purchased salvation for them.
(ibjict. ' What man knoweth the things of a man ? '
1 Cor. ii. 11. ' The heart is deceitful above all things,
who can know it ? ' Jer. xvii. 9. Many hypocrites
have long carried a fair show, and thereby deceived
many ; instance Demas, 2 Tim. iv. 10.
Ans. There is a double persuasion : one of certainty,
which a Christian may have of himself; the other
of chai'ity, which is all we can have of others ; but
evidences of others' truth may be such as may give
good ground of a good persuasion.
The evidences we ought to take due notice of, that
we may conceive the better hope of professors while
they live, and receive the more comfort in their de-
parture out of this world ; for there is nothing that
can give more sound comfort than persuasion of one's
salvation.
Sec. 59. Of threats and hope standing together.
This conjunction, £/' xa/, though, in this clause, though
we thus bjmilc, is the note of such disagreeing matters
as may agree together, but in some particular respects
are diverse, as 2 Cor. iv, IG, and xi. G. Of this kind
of argument, see Chap, v. 8, Sec. 4G.
To denounce judgments, and to suppose them
against whom they are denounced to be liable to those
judgments, may stand together, but in this apostle
they were diverse, for he denounced a terrible judg-
ment, yet did not think these Hebrews to bo guilty
thereof.
This clause, ti xai o'jru} Xa'r.oZ/jLiv, though ive thus
speak, is therefore a kind of correction ; and thereby
we may see that denunciation of judgment doth not
necessarily imply a guiltiness in those to whom the
denunciation is manifested, much less an utter despair
of them.
The apostle doth much aggravate God's severity
about rejecting the Jews in writing to the Romans,
and withal bids them take heed ' lest God spare not
them ;' yet thus he manifesteth his hope of them, * I am
persuaded of you, that you are full of goodness,' Rom.
xi. 20, &c. and xv. 1-4.
Denunciations of judgment have especial respect to
the future time, in regard of their use, namely, to pre-
vent such things as cause such and such judgments.
For dangers beforehand declared make men circum-
spect and watchful. If one tell a traveller that thieves
in such and such places have robbed and killed other
travellers, or tell mariners that pirates have in such
places surprised other ships, it will make them the
more wary in avoiding the like dangers.
People have on this ground just cause to bear with
their ministers in like cases, and not to think that
they account them as reprobates, and past all hope,
because they take occasion to lay forth the severity of
God before them. They may be better persuaded
of them, though they speak such and such things. As
ministers therefore are persuaded better things of
their people, so must people be persuaded better things
of their minister. Denunciations may bo used with
as tender pity, hearty affection, and true love, as the
sweetest persuasions. But as physic is sometimes as
needful for the body as food, so this kind of teaching
is as needful and useful as that which is more mild
and pleasing.
This mind of a minister is to be noted by two sorts
of people,
1, By such as are of tender consciences. It cannot
but much support them to believe that ministers in
their threatening doctrines, are persuaded better things
of them,
2. By men of heard hearts. For such to believe,
that the desire and endeavours of their minister is to
pull them out of the fire, cannot but somewhat work
upon them,
Happy are they who rightly and wisely apply all to
themselves.
Sec. GO, Of God's perfect righteousixess.
Ver, 10. In the tenth verse is laid do\\'n the reason
of that good persuasion which the apostle had of these
Hebrews, The causal conjunction yas, for, doth
import as much. The reason is taken from God's
righteousness or justice, which is set down negatively,
thus, o\JK cidiy.o;, not unrighteous. Here ai*e two nega-
tives, one, o\j7i, a simple conjunction, the other a
privative composition, unrighteous. These make the
stronger affirmation. See Chap, iv, 13, Sec, 7G,
This negative carrieth the greater emphasis, in that
to do otherwise than is here noted of God, would bo
a part of injustice. But to conceive any matter of in-
justice in God is apparent blasphemy.
Wo may therefore from this negative expression of
God's righteousness, * God is not unrighteous,' infer
that God is for certain most perfectly righteous,
' There is no unrighteousness in him,' The apostle,
with a kind of indignation and detestation, removeth
this blasphemous conceit ; for where he had pro-
pounded this objection, * Is God unrighteous?' and
this, ' Is there unrighteousness with God ? ' he thus
rcpelleth it, ' God forbid,' Rom, iii, 5, G, and ix, 14.
His answer implieth, that no such conceit should
enter into a Christian's mind.
God's righteousness is his essence. He were not
Ver. 9, 10.]
GOUGE ON HEBREWS.
33
God, if he were not perfectly righteous ; neither could
he judge the world, Rom. iii. 6, Gen. xviii. 25.
1. This should rciake us take heed of a thought to
enter into our hearts, or of a word to slip out of our
mouths against God's righteousness. If anything be
done by God, whereof we cannot see the reason, we
must lay our hand upon our mouth, and acknowledge
that, notwithstanding, God is righteous therein. When
Jeremiah stood amazed in such a case, he thus saith,
' Righteous art thou, 0 Lord, when I plead with
thee,' Jer. xii. 1. God's will is the rule of righteous-
ness. It is impossible that anything done by him
should be unrighteous. It is therefore righteous, be-
cause it is done by him.
2. This should move us in all things that fall out,
whether losses or any other crosses, to submit our-
selves, as to that which is just and righteous. If the
wicked flourish, if the godly be oppressed, acknowledge
it to be just and righteous, in reference to God, by
whose righteous providence all things are ordered.
Such things as are unrighteously done by men, are
righteously ordered by God, Acts ii. 23.
3. This should incite us to follow after righteous-
ness, and therein to shew ourselves the children of
God. ' The righteous Lord loveth righteousness,'
both in himself, and in the children of men, Ps. xi. 7.
Be righteous therefore in the whole course of thy life ;
righteous in all thy dealings with others. Thy right-
eousness will be an evidence that God's Spirit, the
Spirit of righteousness, is in thee.
4. This cannot be but terror to unrighteous persons.
' The Lord trieth the righteous ; but the wicked, and
him that loveth violence, his soul hateth,' Ps. xi. 5.
Sec. 61. Of the kinds of God's righteousness.
The word cidixog, here translated mirighteous, is in
other places translated imjust, as Mat, v. 45 ; Luke
xvi. 11 ; 1 Cor. vi. 1. For righteousness and justice
are ordinarily taken for the same thing.
The notation of the Greek word is taken from 5/x>5,
jus, right, in that righteousness or justice consisteth
in giving to every one that which is his right. The
philosopher' taketh the notation from a word that
signifieth two parts, or a dividing of things in two
parts, whereby is intended the same thing, that there
should be given to one that part which belongeth to
him, and to the other that which of right he ought to
have. See more hereof. Chap. i. 9, Sec. 114.
From this notation we may infer that righteousness
or justice is an equal dealing. In reference to God,
his righteousness is the integrity or equity of all his
counsels, words, and actions.
This is manifested two ways.
1. Generally, in ordering all things most equally.
In this respect Moses thus saith of him, ' His work is
perfect ; for all his ways are judgment : a God of
truth, and without iniquity ; just and right is he,'
' Aristot. Ethic, lib. ii. cap. vii.
Vol. II.
Deut. xxxii. 4. This may be called God's disposing
justice, or righteousness.
2. Particularly, in giving reward or taking revenge;
and this may be called distributive justice. Of both
these it is thus said, ' God will render to every man
according to his deeds,' Rom. ii. 6. This, the apostle
saith, is ' a righteous thing with God,' 2 Thes. i. 6.
This kind of righteousness is most agreeable to the
foresaid notation.
That kind of God's righteousness which consisteth
in giving reward, is here especially meant.
The ground and cause of God's giving reward, is
not only grace and mercy, but also justice and right-
eousness ; but that in reference to his promise, where-
by he hath bound himself. For it is a point of justice
or righteousness to keep one's word. Thus God's
righteousness is his faithfulness. Therefore these two
epithets, faithful, just, are joined together, as they are
applied to God, 1 John i. 9.
This then is the intent of the apostle, that he may
be well persuaded of these Hebrews in regard of their
love to God and man, because God, who hath promised
to recompense such, is faithful and righteous.
Sec. 62. Of God's righteousness as it implies faith-
fulness.
By the argument of the apostle, as righteousness is
put for faithfulness, it is manifest that God's right-
eousness is a prop to man's faith and hope. Man
may and must believe and expect a reward of every
good thing from the righteousness of God ; even be-
cause he is righteous, and will not fail to do what he
hath promised. Herewith the apostle supporteth his
own faith and hope, 2 Tim. iv. 8. And herewith he
labours to support the faith and hope of those to whom
he wrote, 2 Thes. i. 5, 7. On this ground saith the
psalmist, ' Judge me, 0 Lord my God, according to
thy righteousness,' Ps. xxxv. 24.
This righteousness of God assureth us of the con-
tinuance of his favour and mercy. What grace moved
him to begin, righteousness will move him to continue
and finish.
Of appealing to God's righteousness, see the Saint's
Sacrifice, on Ps. cxvi. 5, sec. 28.
1. This informs us in the wonderful great conde-
scension of God to man : even so low, as to bind him-
self to man, and that so far, as if he failed in what he
had promised, he is wilhng to be accounted unright-
eous. ' What is man, 0 Lord, thou shouldst be thus
mindful of him ? ' God's grace, pity, mercy, truth,
power, wisdom, and righteousness, are all props to
our faith. The psalmist might well say, ' 1 will
praise the Lord according to his righteousness,' Ps.
vii. 17.
2. This doth much aggravate the sin of infideHty ;
which is not only against the grace and mercy of
God, but also against his truth and righteousness.
' He that believeth not God, hath made him a liar,'
C
34
QOTTGE ON HEBREWS.
[Chap. VI.
1 John V. 10. Infidelity doth, as much as in man
lieth, make him that is not unrighteous to bo unright-
eous and unfaithful. Great dishonour is done unto
God hereby, and great wrong to the unbeliever him-
self.
3. This teacheth us how to trust to God's mercy :
even so as God may bo just and righteous in shewing
mercy. God's righteousness is manifested by per-
forming his word, as he hath declared it. God's
promise of rewarding men is made to such as are
upright and faithful, as fear and obey him, as turn
from sin, and persevere in grace. These are means,
in reference to God's righteousness, of sharpening our
prayers, and strengthening our faith : in which respect
saints have pleaded them before God ; as he that said,
' Remember now, 0 Lord, I beseech thee, how I have
walked before thee in truth, and with a perfect heart,
and have done that which is good in thy sight,' Isa.
xxxviii. 3. On this ground the psalmist thus prayeth
to God, * In thy faithfulness answer me, and in thy
righteousness,' Ps. cxliii. 1.
Sec. G3. Of GocVs remembering good.
The manifestation, evidence, or eliect of God's being
not unrighteous, is thus set out, emXaSse^ai,^ to forget
your icorh-, &c.
To forget is directly contrary to remember. He
therefore that is not unrighteous to forget, is righteous
to remember : his righteousness will move him to re-
member such and such persons or things.
These acts, not to forget, or to remember, are attri-
buted to God metaphorically, by way of resemblance,
after the manner of man. They imply that God is
ever mindful of such and such persons, to support, to
succour, and every way to do them good : and withal
to recompense all the good they do. He that forgets
not, doth ever remember. Hereupon the psalmist
professeth, that ' the righteous shall be in ever-
lasting remembrance,' Ps. cxii. G. So faithful is
God's remembrance of his saints, as a prophet herein
prefers him before all parents, who use to be most
mindful of their children, thus, * Can a woman forget
her sucking child ? &c., yea, they may forget, yet will
I not forget thee,' Isa. xHx. 15. On this ground doth
the psalmist with much emphasis expostulate this
case, ' Hath God forgotten to be gracious ? hath he
in anger shut up his tender mercy ? ' Ps. Ixxvii. 9.
These interrogations are strong negations : they imply
that God neither doth, nor will, nor can forget. To
assure us the more hereof, the Holy Ghost mentioneth
certain books or rolls of remembrance written before
God, wherein the righteous deeds of his servants are
recorded. How this righteousness of God is a prop
to man's faith, was shewed, Sec. G2.
1. This is a great inducement to labour after such
things as God approveth. If once God like such a
thing, he will never forget it ; we may rest upon it,
' Of this compound verb, see Chap. xiii. 2, Sec. 12.
that what God hath in everlasting remembrance shall
be abundantly recompensed. If a subject were sure
that his prince would never forget what he doth for
his sake, what would he not readily do ? This is it,
that saints have in all ages trusted to, and accordingly
desired ; namely, that God would remember them,
Neh. V. 19, and xiii. 14, Ps. cvi. 4, Isa. xxxviii. 3.
For well they knew, that upon God's remembrance,
they might confidently expect an abundant recompence.
2. This may be an encouragement against man's
ungrateful forgetfulness. Many are I'eady to forget all
manner of kindness and goodness done to them, as
Pharaoh's butler. Gen. xl. 23. Hereby it comes to
pass that many repent of the good they have done,
and wax weary in doing more. But if such would
raise their eyes from man to God, and duly consider
this evidence of his righteousness, certainly they would
not, I am sure they need not, repent of any good
thing they have done ; for he that can most abund-
antly, and will most assuredly, recompense every good
thing, nor can, nor will forget any. He is not un-
righteous to forget them.
Sec. 64. Of unrighteousness in forgetting Jdndness.
In that this evidence is given of God's not being
unjust, because he forgetteth not that which is good,
it followeth that to forget a good work is a point of
unrighteousness. Surely Ahasuerus by the light of
nature discerned thus much, who, when by reading of
the chronicles, he was put in mind of a great good
thing that Mordecai had done for him, thus said,
* What honour and dignity hath been done to Mor-
decai for this ?' Esther vi. 3. For hereby that which
is due to a good deed is not rendered, which is
apparent injustice and unrighteousness.
1. Hereby is discovered that palpable unrighteous-
ness which is done by all sorts to God. How are his
kindnesses forgotten ? Moses and other prophets
have much complained hereof. ' Of the rock that
begat thee, thou art unmindful, and hast forgotten
God that formed thee,' Deut. xxxii. 18. Israel is oft
taxed for ' forgetting the Lord their God,' Judges iii. 7,
1 Sam. xii. 9, Ps. Ixxviii. 11, Isa. xvii. 10. Who
hath not cause to be humbled for this point of un-
righteousness, and that both in regard of the people
among whom he liveth, and also in regard of himself ?
Let this be the rather well noted, that we may here-
after be more righteous in this kind.
2. The unrighteousness of man to man is also hereby
discovered. Both superiors and inferiors, in com-
monwealth, church, and state, are too prone to for-
get kindnesses done to them, and therein to prove
unrighteous. If this wei'o known to be a part of
injustice and unrighteousness, it would assuredly be
more amended than it is.
Sec. Go. Of that irork tchich God will not forget.
The first particular which God is here said not to
<
Ver. 9, 10.]
GOUGE ON HEBREWS.
35
forget, is thus expressed, tou esyou l/aZv, your work.
Some would have this to be joined to the next clause
as a property of their love, as the next word, labour,
is ; as if he had thus said, your ivorking and laborious
love, but this cannot well stand in two respects.
1. Because the pronoun rjour is interposed ; for if
these two words, work, labour, were two epithets, this
relative your should be referred to love, thus, ' the
work and labour of your love.'
2. Because labour compriseth ivork under it ; in
which respect the word icork would be to little pur-
pose. I rather take these words, your work, to be a
distinct clause by itself.
Quest. What kind of work may be here meant ?
Ans. Most interpreters take faith to be the work
here intended. Indeed, faith is a work ; and this
epithet may be given unto it, to set out the life and
efficacy of it ; but I do not find it simply styled a
work ; only this phrase, * the work of faith,' is used,
1 Thes. i. 3, 2 Thes. i. 11, and this, ' This is the
work of God, that ye believe on him whom he hath
sent,' John vi. 29.
I will not deny but that faith, taken in a large
sense, for a mother grace, accompanied with all her
children, which are all manner of fruits of faith, may
be here understood ; for so it is all one, as the general
work of grace, which I take to be here meant. Work,
therefore, is here the same which the apostle in an-
other place calleth ' a good work,' Philip, i. 6.
Obj. Thus it should rather be called, the work of
God, than your work.
Ans. It may well be called both.
The work of God originally, because God is the
author of it ; but your work instrumentaUy, because
men, assisted by God's Spirit, bring forth this fruit.
Both these, God and man, are joined together in this
work : ' God hath begun a good work in you,' Philip,
i. 6. * God worketh in yoa both to will and to do,'
Philip, ii. 13.
This phrase, rjour icork, generally taken, excludeth
not faith, hope, repentance, or any other good grace,
but compriseth all under it. Grace is expressed under
this word xvork, to shew that it is operative and ef-
fectual ; yea, also to shew, that it is a working grace
which God forgets not. So as this is the point here
especially intended, God will not forget the good work
of grace. ' I know thy works,' saith Christ to the
church at Ephesus, Rev. ii. 2. Well, mark such
places of Scripture as mention God's approving re-
membrance of a grace, and you shall find the visible
evidence thereof to be set down ; as Neh. v. 19, Isa.
xxxviii. 3.
1. Such a work is God's own work. ' Every good
gift and every perfect gift is from above, and cometh
down from the Father of Hghts,' James i. 17. So as
God is the author and efficient cause of it.
2. In regard of the matter of it, it is agreeable to
God's will. Where the apostle prayeth, that ' God
would make them perfect in every good work,' he
addeth this clause to set out the matter thereof, ' to
do his will,' Heb. xiii. 21.
8. In regard of the form, it carrieth God's image.
This is that ' new man, which after God is created in
righteousness and true holiness,' Eph. iv. 24.
4. Thus it makes most to God's glory, which is
the highest end of all ; hereupon Christ gives this
advice, ' Let your light so shine before men, that they
may see your good works, and glorify your Father
which is in heaven,' Mat. v. 16.
1. This sheweth the prerogative of grace, and the
work thereof, above wealth, honour, beauty, or any
other outward dignities, worldly desires, or excellent
parts. God is not so taken with any of these, as to
have them in continual remembrance, and not to for-
get them. * Hath God eyes of flesh ? or seeth he as
man seeth ?' Job x. 4. Grace, and the work thereof,
is that which maketh a man most precious in God's
eyes, and best remembered by him.
2, This should teach us to labour for this work, to
nourish and cherish it, and to shew it forth ; for this
is it that will make us happy ; for in God's remem-
brance doth our happiness consist. He will remem-
ber us, to give us more and more grace here in this
world, Mat. xiii. 12, Philip, i. 6, and to give us eter-
nal life in the world to come, Rom. ii. 7. Therefore
' be ye stedfast, unmoveable, always abounding in
the work of the Lord, forasmuch as you know that
your labour is not in vain in the Lord,' 1 Cor. xv. 58.
Sec. 66. Of the Rhemists'' collection about merit an-
swered.
The Rhemists, in their annotations on this place,
thus vaingloriously insult against protestants : ' It is
a world to see what wringing and writhing protestants
make to shift themselves from the evidence of these
words, which make it most clear to all that are not
blind in pride and contention, that good works be
meritorious, and the very cause of salvation, so far as
God should be unjust, if he rendered not heaven for
the same :' a blasphemous assertion against God, and
slanderous against the professors of the true faith.
But distinctly to answer the several branches there-
of:
1. Is it wringing, writhing, and shifting to deliver
that which is not only the general tenant^ of the word,
but also the particular intent of this place ; which the
words do not only imply but also express ? For where-
in is God here said to be just ? Is it not in remem-
bering ? What hath remembrance relation to ? Hath it
not relation to God's word and promise ?
2. Consider how in the verses following the apostle
labours to assure us of eternal life. Is there any title
of merit in all his discourse to establish our faith ?
Doth he not set forth two immutable things, God's
promise and oath ?
' That is, ' tenor.' — Ed.
S6
GOUGE ON HEBREWS.
[Chap. VL
8. Do wo write this point of God's justice other-
wise than the Holy Ghost hath tauj.'ht us ? Doth not
an apostle link these two epithets, faitli/iil and Just, to-
gether ; and that in iorgiviufr sin ? 1 John i. 9.
4. Our wringing and writhing is like to skilful
musicians winding up the strings of their instrument
to a congruous harmony.
5. Where they charge us with blindness through
pride, let this very question decide the point, whether
they or we are the prouder 7 They labour to find some-
thing in themselves to trust unto, to advance and puff
up man ; we do all we can to cast down man, and to
advance God and his free grace.
6. For their position of merit, let the nature of
merit be duly weighed, and any of mean capacity may
perceive that it is not possible for any mere creature,
much less for sinful man, to merit anything of God.
See more hereof in 2'Iie Ultole Aniiour of Clod, treat,
ii., part 4, of righteousness, on Eph. vi. 14, sec. 7.
How good works may be necessary to salvation, though
no cause thereof, is shewed in 2 he SainVs Sacrifice,
on Ps. cxvi. 9, sec. 59.
Sec. 67. Of Christian love.
The next thing that God is here said not to forget,
is labour of love. Love, according to the notation of
the Greek word ayurrri, signifieth a kind of com-
placency, a quieting or pleasing one's self in such a
person or such a thing. The verb ayarrau, whence
it is derived, is compounded of an adverb, ayav, valde,
that signifieth {freuth/, and a simple verb, rrdvo/xai,
acquiesco, which signifieth to rest. These joined sig-
nify fjreatli/ to rest in a thing. Men use to rest in
what they love, and so much to rest therein, as they
are loath to part with it.
Love is attributed to God and man. It is so emi-
nently and transcendently in God, as he is said to be
love, even love itself: ' God is love,' 1 John iv. 16.
Love is attributed to men in reference to God,
and other men, as the object thereof: 'Thou shalt
love the Lord.' ' Thou shalt love thy neighbour,'
Mat. xxii. 37, 39.
In reference to other men, it is indefinitely taken
without exception of any. Mat. v. 44.
Or determinately, and in a special respect to pro-
fessors of the true faith ; in which respect it is styled
' brotherly love,' 1 Thes. iv, 9.
This general word love is apparently distinguished
from that particular brotherly love, both in name and
thing, 2 Pet. i. 7. Yet that general is also put for
this particular, as John xiii. 85. So here in this
place ; for it is exemplified by ' ministering to the
saints,' which is a special fruit of brotherly love. It
is therefore brotherly love which God cannot forget,
but hath in perpetual remembrance. ' Thine alms,'
saith an angel to Cornelius, ' are come up for a me-
morial before God,' Acts x. 4. By alms he meaneth
such a njioistering to saints as in this text is intended ;
and those were a fruit of such love as is here in-
tended.
1. This love is the truest evidence that can be given
of our love to God, 1 John iii. 17, and iv. 20. It is
also a fruit of our faith in God, Gal. v. 6.
2. This love, of all other graces, maketh us most
like to God, 1 John iv. 16, Mat. v. 45.
3. This love is a mother grace ; it comprises all
other graces under it, Gal. v. 14, Rom. xiii. 9.
4. This love sea^oneth all things that we take in
hand, 1 Cor. xvi. 14, and xiii. 2.
We have hereupon great and just cause to get this
grace to be well rooted in our. hearts, to nourish and
cherish it, and on all occasions to shew forth the fruits
of it. Hereof see more. Chap. xiii. 1, Sec. ii. &;c.
Sec. 68. Of labour of love.
The aforesaid grace of love is much amplified by
this epithet xoVog, labor, labour, which the apostle
thus expresseth, ' labour of love.' -
The Greek noun is derived from a verb, M'xroixai,
premor laboribus, which signifies to be pressed, namely,
with pains. The verb xocr/aw, laboro, which in the
New Testament is ordinarily translated to labour, and
cometh from the same root, is frequentlj' applied to
such as take great pains ; as to fishermen, and thus
translated, ' we have toiled,' Luke v. 5 ; and to
husbandmen, 2 Tim. ii. 6 ; and to such as labour in
harvest, John iv. 38 ; and to travellers wearied in
their journey, John iv. 6 ; and to handicraftsmen,
Eph. iv. 28. All these shew that the word implieth
a diligent and hard labour, so as it here intendeth,
that love is industrious. It is not slothful or idle.
It will make a man take any pains, endure any toil,
be at any cost. Thus is this phrase, * labour of love,'
used 1 Thes. i. 8. And love is said to ' endure all
things,' 1 Cor. xiii. 7. Love makes men strive to over-
come evil with goodness ; it makes men to bear much.
It was love that moved Christ to travel till he was
wear}', and to forbear to refresh himself, John iv. 6,
32. It made him to watch all night in prayer, Luke
vi. 12. It made him endure the greatest burden that
could be laid upon any; witness his agony, Luke xxii.
44. It was love that moved the apostles to take the
great pains they did. Of St Paul's pains, labours,
travels, and sutlerings, read 2 Cor. xi. 23, &c.
It was love that put him upon all, 2 Cor. xii. 15.
Love works upon the heart of men within ; it moves
the bowels ; it puts life to their soul ; it adds feet and
wings to their body; it makes them readily run to do
good to those whom they love. If they cannot run
or go, yet it will make them creep, as we say in the
proverb ; it makes them willing, yea, and desirous to
do what they can ; it makes them spare nor pains nor
cost ; it will not sufior them easily to be hindered.
This is a matter of trial whether true love possess
our souls or no. If all our love consist in pitiful
afi'ections and kind words, but fail in deeds (especially
Ver. 9, 10.]
GOUGE ON HEBREWS.
37
if pains be to be taken, and cost laid out thereabout),
surely the love that we pretend is but a mere show
of love. * If a brother or sister be naked, and desti-
tute of daily food, and one of you say unto them, De-
part in peace, be ye warmed and filled; notwithstand-
ing, ye give them not those things which are needful
to the body, what doth it profit?' James ii. 15, 16,
1 John iii. 18. Nay, if pains or difficulties keep us
from exercising love, surely love is not well rooted in
our soul. Why do men take so much pains as they
do for themselves ? Surely love of themselves doth
abound. It is abundance of love that makes parents
60 careful and diligent for the love' of their children
as they are. The like may be said of diligent, faith-
ful, and painful ministers, magistrates, servants, and
all others ; love abounds in them. On the other side,
where magistrates, ministers, neighbours, or any
others are kept from doing good by the pains and
labour that is to be taken about that good, they do
hereby declare, that they want true Christian love.
Let us therefore, in what place, of what rank or de-
gree soever we are, testify the truth of our love ; let
not pains, travail, cost, or any like thing hinder us from
doing of good, which we might and ought to do. We
hex'e see that God will not forget labour of love ; why
ehoald anything hinder us from that which God will
not forget ?
Sec. 69. Of love to man for the LonVs sake.
The love of the Hebrews is much commended in
this phrase, ' which ye have shewed toward his name.
This relative, rig, irhich, hath apparent reference
to dyd'!rrig, love, the word immediately preceding; for
they are both of the same gender, number, and person.
The other relative, avroij, his, hath an as apparent
reference to God, mentioned in the beginning of the
verse. If the sentence here ended, the love before
spoken of might be taken for their love of God ; but
because it is thus exemphfied, ' in that ye have mini-
stered to the saints,' their love must needs be applied
to saints ; and this clause, ' which ye have shewed
towards his name,' be inserted as an amplification of
their love of man.
By the name of God is indefinitely meant that where-
by God doth make himself known unto us. Hereof
see Chap. ii. 12, Sec. 112.
Here, as in sundry other places, it is put for God
himself, or for his glory, as Ps. Ixxvi. 1.
The verb svsbii^affh, translated shewed, is a com-
pound. The simple verb 3s/xi/uw, vel diJKvv'j./, signi-
fieth to shew and manifest a thing, as Mat. xvi. 21.
The compound, hbiixwiJ^i, carrieth emphasis, and im-
plieth a clear and evident shewing of a thing. There
are two nouns thence derived, 'ivhuyiia, which we in-
terpret ' a manifest token,' 2 Thes. i. 5 ; and hhn^ig,
' an evident token,' Philip, i. 28, and ' a proof,' 2 Cor.
viii. 24.
' Qu. 'good'?— Ed.
Thus, by that love which they did bear to the
saints, they evidently declared that they eyed God
therein, and aimed at his glory, and the praise of his
name.
This clause, ' which ye have shewed towards his
name,' intendeth the end and manner of their loving
the saints, namely, for the Lord's sake ; because God
commanded them so to do, because God approved
them that so did, because God himself loved the
saints, and because God accepted, as done to himself,
what was done to the saints. Yea, hereby also is in-
tended the efi'ect and fruit that followed thereon, which
was God's praise and glory. Thus the apostle, in a
like case, thus expressly affirmeth, * Which causeth
through us thanksgiving to God.' For the adminis-
tration of this service not only supplieth the want of
the saints, but is abundant also by many thanksgiv-
ings unto God, 2 Cor. ix. 10, 11.
The general intendment of the apostle is this, that
respect must be had to God in the duties of love which
we perform to man. ' Do all to the glory of God,'
1 Cor. X. 31. 'Honour the Lord with thy substance,'
Prov. iii. 9. The apostle, speaking of ministering to
the saints, saith that it was administered 'to the glory
of the Lord,' 2 Cor. viii. 9. He that, upon a work of
mercy done to men, rendered this reason thereof, *I
fear God,' Gen. xlii. 18, had respect to God in what
he did to men ; so he that, in a like case, said, ' I
thy servant fear the Lord from my youth,' 1 Kings
xviii. 12. And he also who, forbearing to oppress
subjects, as other governors had done, said, ' So did
not I, because of the fear of God,' Neh. v. 15.
1. God is that high, supreme judge to whom we are
to give an account of all things that we do, whether to
God or man, whether they be works of piety, justice,
or charity.
2. God's glory is the most high, supreme end, at
which we ought to aim in all things, and whereunto
all other ends ought to be subordinate. Whatsoever
is not directed thereto, cannot be but odious and de-
testable before God.
3. It doth much amplify the comfort of doing good
to men, when therein we shew respect towards the
name of God.
(1.) Such works of mercy as are done to other ends
do lose much of their glory, comfort, and reward.
False ends, which many propound to themselves, are
such as these :
[1.] Praise of men, Mat. vi. 2.
[2.] Advantage to them themselves who seem to
shew mercy ; as they who invite such to dinner or
supper, as may bid them again, and a recompence be
made them, Luke xiv. 12, Mat. v. 46.
[3.] Example of others, as they who otherwise
would not shew the mercy that they do. They think
it a disgrace to forbear that good which thej' see others
do. Hereupon they ordinarily ask. What do such and
such in this case ? These and other like them may
38
GOUGE ON HEBREWS.
[Chap. VI.
do pood to others, but cannot expect to receive good
to themselves, especiiilly from the Lord.
(2.) Let our eye be on God in all the good we do
to men, that it may be said thereof, ' which you have
shewed toward God's name.' Set, therefore, God be-
fore thine eyes : do thou look to him, and believe
that he looks on thee. Let his charge set thee on
work : aim at his honour, rest upon his approbation
and remuneration ; yea, in shewing mercy to saints,
do it as to the members of Christ, and thus thou shalt
do it to Christ himself ; then Christ will so accept it
and reward it, Mat. xxv, 34, 35, «S:c. AVho would
not shew mercy to Christ ? who would not do good
to him ?
(3.) In shewing mercy to man for the Lord's sake,
even towards his name, resteth a main diflerenco be-
twixt restraining and renewing grace, betwixt that love
which a natural man sheweth, and a man regenerate.
For renewing grace moveth a man regenerate to do the
things that he doth to man ' toward the name of God.'
(4.) Respect to God in shewing mercy to man will
take away all vain pretexts and excuses, such as these :
He never did any good to me, nor can I expect here-
after any good from him ; the good I do may soon be
forgotten ; I may want myself, and none do good to
me. But if thou hast respect to God, thy con-
science vn\l tell thee that he hath done thee much good,
and may do thee much more ; that he will never for-
get any kindness done for his sake ; that he will sup-
ply the wants of all that trust in him.
Sec. 70. Of ministering to such as are in need.
The particular instance of that love which God is
here said not to forget, is thus set down, ' in that ye
have ministered to the saints.' The effect itself is in
this phrase, * ye have ministered.' And the special
object thereof in this word ' saints.'
The Greek word diaxovridavTic, translated ministered,
is a compound. The simple, xoveu, fnmulor, signifieth
to serve. The compound, diay.oisu, expedite, dilif/enter
miuistro, implieth readiness and diligence therein.
It is indefinitely used for any kind of service. It
eetteth out that seiTice which angels performed to
Christ, Mat. iv. 11, and which Martha did to him,
Luke X. 40. It is oft applied to ecclesiastical per-
formances, as to preaching the word, 2 Cor. iii. 3 ;
but especially to shewing mercy to the poor, and
ministering to their necessities, Rom. xv. 25. In this
respect it is translated diaxovilTueav, to use the office
of a deacon, 1 Tim. iii. 10, 13. A noun, biav.ovia,
that in general signifieth any kind of ministry or ser-
vice, is thence derived, Luke x. 40. In special it
eetteth out the ministry of the word, Acts vi. 4.
More particularly, distributing alms of the church,
2 Cor. ix. 1. Hereupon such persons as are deputed
to that function are called biuxovoi, deacons, 1 Tim. iii.
8, 12. Of this word, see more Chap. i. 14, Sec.
156.
Here it is taken in a particular respect for the re-
lieving of such as are in need, whereby it appeareth
that it is an especial fruit of love to succour such as
are in need ; for it is here set down as a special in-
stance and fruit of love. Christ sets it down as a fruit
of love to ' give to him that asketh,' Mat. v. 42,
meaning such as arc in need. Where the apostle
saith ' love is bountiful,' 1 Cor. xiii. 4, he meaneth
in distributing to such as are in need.
Love is compounded of pity and mercy, which are
so moved with misery as they cannot but afford suc-
cour.
This affords a good trial about the labour which we
take, whether it be the labour of love or no. If it be
simply for ourselves, and our own advantage, it may
savour rank of self-love, but little of brotherly love.
But if it be to do good to others, and to succour such
as are in distress and need, then it may well be judged
a fruit of love.
Behold, then, what love especially it is that God
hath in remembrance, which his righteousness will
not sufier him to forget, which argueth true love to
be in our hearts, and giveth evidence that we [shew]
it to the name of God. All these being here couched
in my text, are a strong motive to stir us up herein to
testify our labour of love.
Of distributing to such as are in need, see Chap,
xiii. 16.
Sec. 71. Of charity to saints.
The particular object of the foresaid ministering
are here said to be rcTg ayloig, saints. The Greek
word is the same that was used Chap. iii. ver. 1, Sees.
5, 6, and translated holy. There it was used as an
adjective, here as a substantive ; but in both places
the same persons are intended, namely, such as in
the judgment of charity may be accounted holy ones ;
and that by reason of their profession of the true
faith, and their answerable conversation.
Quest. Are saints the only object of charity ? Are
they only to be ministered to in their necessity ?
Ans. No ; for the law saith, ' Thou shalt love thy
neighbour ;' and our Lord by a parable demonstrateth,
that any one that is in need is to be accounted our
neighbour, Luke x. 27, 29, 30, &c. Yea, he ex-
pressly commandeth to ' give to every man that
asketh,' Luke vi. 30 ; meaning every one whom we
have cause to think to be in need. The apostle doth
expressly clear this doubt in these words : ' Let us
do good unto all men, especially unto them who are
of the household of faith,' Gal. vi. 10 ; so as this
object of charity, saints, is not to be taken here ex-
clusively, but by way of eminency and preferment.
So much doth this word /iaX/ffra, especially, Gal. vi.
10, intend. We are expressly enjoined to shew mercy
to a stranger. Lev. six. 34 ; yea, to enemies, to such
as curse us and hate us, and to such as are evil and
unjust, Mat. v. 44, 45.
Ver. 9, 10.]
GOUGE ON HEBREWS.
39
1. The ground of charity is another's need, 1 John
iii. 17.
2. All of all sorts are of our own flesh, Isa. Iviii. 7.
3. God in this extent doth make himself a pattern
to us. Mat. V. 45 ; yet notwithstanding, we may well
infer from this particular instance of the apostle in
this place, that saints are the most principal object of
our love and mercy ; they are especially, before and
above others, with more readiness and cheerfulness to
be ministered unto ; for they are ' of the household
of faith,' Gal, vi. 10. As here, so in other places,
they are by a kind of excellency in this case named.
The apostle saith, that he went to ' minister unto the
saints,' Rom. xv. 25 ; and he was desired to take
upon him ' the ministering to the saints,' 2 Cor. viii.
4. The psalmist professeth that his goodness ex-
tended to the saints, Ps. xvi. 2.
(1.) God is the most proper object of love, Mat.
xxii. 37 ; and the nearer that any come to God, and
are liker to him, the more they are to be preferred in
love before others.
(2.) God himself doth prefer such ; for he is said
to be * the Saviour of all men, especially of those that
believe,' 1 Tim. iv. 10.
(3.) Saints are knit to us by the nearest bond that
can be, which is the bond of the Spirit ; in which
respect we are said to be ' by one Spirit baptized into
one body,' 1 Cor. xii. 13.
(4.) Christ is most properly ministered unto in
saints. Mat. xxv. 40.
(5.) Charity to saints is best accepted, and shall
be most rewarded ; for ' he that shall receive a right-
eous man in the name of a righteous man, shall receive
a righteous man's reward,' Mat. x. 41,
Quest. Are saints to be ministered unto before our
kindred ?
Ans. In the same degree saints are to be preferred ;
as if a man have divers children, and among them he
observe some holy, some profane, he ought to prefer
the holy ; so a brother ought to prefer pious brethren
and sisters before such as are impious. The opposi-
tion which the Holy Ghost maketh is not betwixt
spiritual and carnal kindred ; for kindred in the flesh
may also be kindred in the Spirit, but betwixt such
as are saints and non-saints. There is a double bond
whereby we are tied to minister to our kindred : one
general, which is the bond of charity and mercy,
which is comprised under the sixth commandment ;
the other particular, which is a particular charge
which God hath committed to us, comprised under
the fifth commandment. Hereupon the apostle pro-
nounceth him ' worse than an infidel that provideth
not for his own,' 1 Tim. v. 8 ; and Christ condemneth
such as, upon pretence of religion, neglect their
parents. Mat. xv. 5, 6. If to the forementioned
bonds this of an holy profession shall be added, it
will make a treble bond to tie us to this duty, and * a
threefold cord is not quickly broken,' Eccles. iv. 12.
The order about using charity, so far as out of
Scripture it may be gathered, is this :
1. Charity is to be shewed to a man's self; for
this is the rule of love, * Thou shalt love thy neigh-
bour as thyself,' Mat. xxii. 39. In this respect the
apostle saith, ' No man ever yet hated his own flesh ;
but nourisheth and cherisheth it.' Hereupon the
apostle presseth husbands to love their wives, because
• he that loveth his wife loveth himself,' Eph. v.
28, 29.
2. It is to be shewed to his family. * If any pro-
vide not for his own, and especially for those of his
own house, he hath denied the faith,' &c., 1 Tim. v. 8.
3. To parents and progenitors out of the family.
Children or nephews must * learn first to shew piety
at home, and to requite their parents,' 1 Tim. v. 4.
4. To other kindred. Acts vii. 14 ; Esther viii. 6.
5. To strangers, Deut. x. 19.
6. To enemies, Prov. xxv. 21.
Among these, if any be saints, charity is especially
to be shewed to them. How greatly is their heart
hardened whose bowels are closed against saints,
especially in this respect that they are saints ! The
persecution of Saul (who was afterward Paul) is
herein aggravated, that it was against ' the disciples
of the Lord,' and against * those that called on his
name,' Adis ix. 1, 14. Yet too many, not only Turks,
Jews, pagans, and papists, but also such as profess
the faith, much wrong and oppress other professors,
who it may be are more sincere than themselves in
this respect, because their profession keeps them from
revenge. Thus, Julian-like, they smite them on the
right cheek, because Christ bids them in that case
turn the other. Mat. v. 39. Many have these and
such like scornful speeches in their mouths : Such
professors cannot want ; they have brothers and sisters
enough ; who can believe them ? They are egregious
dissemblers. Herein they shew themselves mere for-
mal professors. Many that give thousands to outward
pompous works, as alms-houses, hospitals, and the
like, will deny all succour to saints. As those shew
little love to the name of God, so God will shew aa
little love to them, and refuse to hear them when they
call.
Let us for our parts have our bowels most moved
in the necessities of saints, and be most forward to
succour them. Thus may we have the greater assur-
ance of God's love to us, and of our love to God, yea,
and of our fellowship in the mystical body ; for mem-
bers of a body are most moved with the distress and
need of fellow-members.
Of rules and motives to love of saints, see Chap,
xiii. 1, Sec. 7, &c.
Sec. 72. 0/ continuance in chanty.
The aforesaid charity towards saints is further
enlarged by continuance therein, thus set down, and
do minister. As in our English, so in the Greek, the
40
GOUGE ON HEBREWS.
[Chap. VI.
former and latter word is the same for substance :
6iay.ovr;sa.vT-;, miniiteird ; diaxovcuvri;, minister. The
diti'oieuce only is in time. The former liatli reference
to the time pist, shewing wliat they had done ; the
hitter to the time present, shewing what they con-
tinued to do. This latter givoth proof that Christians
must continue in doing good : ' Be not weary in well-
doing,' Gal. vi. 9 ; 2 Thes. iii. 13. This phrase,
' Ye sent once and again unto my necessity,' Philip,
iv. 16, intendeth continuance in charity ; so doth this
phrase, ' See that you abound in this grace,' 2 Cor.
viii. 7. Abundance is manifested both in present
bounty, and also in continuing, time after time, to do
the same thing. This phrase, ' His righteousness
endureth for ever,' Ps. cxii. 9, is by the apostle ap-
plied to mercifulness, 2 Cor. ix. 9, and extended to
continuance therein.
This circumstance of continuance is requisite,
1. In regard of our brethren in need. They may
long continue to be in want. He whose hunger is
once satisfied may be hungry again, and he whose
thirst is quenched may thirst again, John iv. 13 ;
besides, others after them may stand in need of our
charity: * For you have the poor always with you,'
Mat. xxvi, 11. But charity is not tied to once reliev-
ing of the same man, nor to relieving of one alone.
2. In regard of ourselves ; for the rewifl-d is pro-
mised to such as continue in well-doing, Rom. ii. 7.
(1.) 1'hey certainly lose the glorv' and recompence
of the good which they formerly have done, who know
that there is need of continuing therein, and have both
opportunity and ability, yet clean cease to do any
more. Some who in their younger years, yea, and
when their means was but small, have been very
charitable, in their elder"3-ears, after that their wealth
hath much increased, have grown hard-hearted and
close-handed. There are too many who in this kind
outlive their good days and their good deeds, yea, even
such as have continued under the blessing of a power-
ful ministry, and under God's blessing on their out-
ward aflairs. Herein appears the corruption of nature,
the deceitfulness of sin, and subtlety of Sutan, that
men should be made worse by the means and helps
which God aflbrdeth to make them better. What
assurance can such have that they are plants of God ?
Of God's plants it is said, that they shall still bring
forth fruit in old age, Ps. xcii. 14.
(2.) Let such as have begun well be exhorted to
hold on ; and as their means increase, let their charity
increase. Let not former good deeds hinder latter. So
long as God aflbrdeth opportunity, improve the ability
which God giveth thee in this kind, and let thj^ stock
for the poor be increased according to the increase of
the stock of thy wealth. God, by continuing occasion
of charity, trieth the continuance of thy charity. Wilt
thou, then, faint and shrink when God expecteth im-
provement ? Of perseverance in well doing, see Chap,
iii. 6, Sec. 68, Sec.
Sec. 73. Of the resolution o/Heb. vi. 9, 10.
Ver. 9. But, hrlovcil, we arc persuaded better things of
you, and things that accunipany salvation, though ue thus
speak.
10. For God is not unrighteous to forget your
work and labour of love, which ye have shewed toward
his name, in that ye have ministered to the saints, and
do minister.
The sum of these two verses is a minister's insinu-
ation into his people's heart. Hereabout observe,
1. The inference, in this particle but.
2. The substance, wherein is contained,
1. A friendly compellation, beloved.
2. A good opinion. Hereof are two parts :
1. The point itself, what he thought of them.
2. The proof, why he thought so of them as he did,
ver. 10.
In propounding the point we may observe,
1. The manner of propounding it ; 2, the matter of
which it consisteth. The manner is manifested two
waj-s :
1. By using the plural number ive are, intimating a
consent of others.
2. By his confident expressing of his opinion, in this
word persuaded.
The matter is set down two ways :
1. By way of asseveration ; 2, by way of correction.
The asseveration sets down the matter two ways :
1. Comparatively, better things.
2. Simply, in this phrase, things that accompany
salvation. This sheweth the height of his good opinion
of them.
The correction is in this phrase, though tve thus
spe/ik.
The motive or reason of the apostle's foresaid
opinion is taken from the fruits of their profession,
amplified by God's remembrance of them.
The amplification is first set down.
In the reason, therefore, we may observe two effects :
One on God's part, the other on man's.
In the former is expressed,
1. The kind of eftect ; 2, the ground thereof ; both
set down by their contraries.
The kind of ellect, thus, 7wt forget ; the ground,
thus, not Jtn righteous.
The eflects on man's part are set down under two
heads.
One general, work ; the other particular, love.
Their love is first illustrated, secondly exemplified.
In tlie illustration is shewed,
1 . The earnest ness of their love, in this epithet, labour.
2. The end of it, which is commended,
1 . By the excellency of it, God's name.
2. By the manifestation of it, in that ye have shewed.
The exemplification hath reference to the time pre-
sent and past.
Here we are to observe, 1, their act, ministering ; 2,
their object, saints.
Yer. 11, 12.]
GOUGE ON HEBREWS.
41
The different tenses (ye have ministered, and do
minister), imply divers times.
The object, saints, is expressed in the former, under-
stood in the laiter.
Sec. 74. Of ohservations raised out o/Heb. vi. 9, 10.
I. Misconceits must be prevented. This is the main
end of the apostle's declaration of his opinion of these
Hebrews. See Sec. 53.
II. Ministers may insinuate themselves into their
people's hearts. This is the general scope of these two
verses. See Sec. 54.
III. Testifications of love are commendable. Such
an one was this title, beloved. Sec. Sec. 55.
IV. The best things are to be judged of people. So
doth the apostle here. See Sec. 56.
V. Salvation is the reward of good ivorks. These are
such as accompany salvation. See Sec. 57.
VI. Christians may be persuaded of others' salvation.
So was the apostle here. See Sec. 58.
VII. Denunciation of judgment may stand tvith good
hope. This phrase of correction, though we thus sjoeak,
imports as much. See Sec. 59.
VIII. They v^ho judge according to the rules of charity
may suppose others to be of their mind. This is inferred
out of the plural number, we are persuaded. See
Sec. 59.
IX. God is perfectly righteous. These negatives, noi
unrighteous, intend as much. See Sec. 60.
X. God's righteousness makes him remember his saints.
The conjunction of these two phrases, not unrighteous,
to forget, proves as much. See Sec. 62.
XI. God is ever mindful of his. Not to forget is to
be ever mindful. See Sec. 63.
XII. God is especially mindful of the work of grace.
This is the work here mentioned. See Sec. 65.
XIII. Love is the ground of mercy. Thus it is here
set down. See Sec. 67.
XIV. Love is laborious ; for labour is here attributed
to love. See Sec. 68.
XV. Respect must be had to God's name in duties to
man. So did these Hebrews. See Sec. 69.
XVI. Works of mercy are special evidences of love.
Ministering being a work of mercy, is here brought in
as an evidence of their love. See Sec. 70.
XVII. Charity is specially to be shewed to saints.
Such were they to whom these Hebrews ministered.
See Sec. 71.
XVIII. Christians must continue in well doing. This
is here expressly commended. See Sec. 72.
Sec. 75. Of inciting those of whom we hope well.
Ver. 11. And we desire that every one of you do shew
the same diligence, to the full assurance of hope unto the
end.
12. That you be not slothful, hut followers of them
who through faith and patience inherit the promises.
Here the apostle beginneth the second part of his
exhortation, which is unto perseverance. The in-
ference of this upon the former verses is observable.
He had before testified his good opinion concerning
their salvation ; yet here he exhorteth them to use
means for attaining thereunto.
Our English joineth these two with a copulative con-
junction, and. The Greek doth it with a conjunction
of opposition, ds, but, as if he had said, I conceive well
of you, and of your former practice ; but yet you must
not thereupon wax secure, but use all means for attain-
ing that salvation which I am persuaded is prepared
for you.
Thus we see that assurance of the end is no suffi-
cient cause to neglect means of attaining to the end.
Election and vocation give assurance of salvation ;
3'et the apostle exhorteth them who were called, and
thereby had evidence of their election, to ' give dili-
gence to make their calling and election sure,' 2 Pet.
i. 10. Who could have greater assurance of salvation
than Paul, Rom. viii. 38, 39, yet who more careful
in using means for attaining thereto than be ? * I so
run,' saith he, ' not as uncertainly : so fight I, not as
one that beateth the air ; but I keep under my body,
and bring it into subjection,' &c., 1 Cor. ix. 26, 27.
And again, ' I follow after, if that I may apprehend
that for which also I am apprehended of Christ,'
Philip, iii. 12. God, who hath promised the end,
hath ordained the means for attaining thereto. He
who is rightly assured of the end, as by faith he seeth
the promise, and resteth on it, so he observeth the
means which he that promised hath appointed for
attaining of that promise, and thereupon is careful in
using the same.
1. This discovereth the cavil of our adversaries
against our doctrine about the certainty of salvation.
Their cavil is, that it is a doctrine of presumption,
liberty, and security. But they, making men's sal-
vation to depend merely on conjectures, are no more
able to judge of a true believer's assurance than a
blind man of colours. It is their ignorance which
makes them judge so perversely and preposterously,
The assurance and certainty of salvation which we
teach resteth not on man's strength and stability, but
on the immutability of God's counsel and promise, on
the efficacy of Christ's sacrifice and intercession, and
on the continual assistance of God's Spirit* See more
hereof Chap. iii. 12, Sec. 134.
Indeed, when we consider our own weakness a.nd
wearisomeness in holy duties, our mutability and in-
constancy, together with the many violent temptations
whereunto we are daily subject, we cannot deny but
that there is great cause for us to fear.
Hence is it that there are sundiy exhortations in
Scripture on the one side to be confident, and on the
other to fear.
When the Holy Ghost would shew what we are of
ourselves, he useth such caveats as these : ' Let him
that thinketh he standeth, take heed lest he fall.'
42
GOUGE ON HEBREWS.
[Chap. VI.
1 Cor. X. 12 ; ' Be not high-minded, bat fear,' Rom.
xi. 20 ; • Work out your salvation with fear and
trembling,' Philip, ii. 12. But when he would shew
the unmoveable gi'ounds of faith and perseverance, ho
useth such encouragements as these : ' Be ye of good
cheer,' John xvi. 33 ; ' Fear not, little flock,' Luke
xii. 82 ; ' Let us draw near with a true heart, in full
assurance of faith,' Hcb. x. 22. Yea, to shew that
these arc privileges not only to be endeavoured after,
but such as may be and shall be attained, he expressly
setteth down many promises of persevering, and ob-
taining the things promised, such as these : ' He that
drinketh of this water shall never thirst again,' John
iv. 1-4 ; ' He that believeth shall not be confounded,'
1 Pet. ii. G ; ' The gifts and calling of God are with-
out repentance,' Rom. xi. 29 ; 'It is your Father's
good pleasure to give you a kingdom,' Luke xii.
82.
Thus we see what good warrant we have to teach
assurance of salvation to them that believe, and yet,
withal, to press God's people to take heed, to fear, to
use all means, to give all dihgence, not to be pre-
sumptuous nor secure.
This is a good direction for ministers to continue
to incite those of whom they are best persuaded to
use all good means of growing and persevering ; as it
is a point of charity to hope the best, so of godly
jealousy to fear the worst. In this respect, saith the
apostle, ' I am jealous over you with godly jealousy,'
2 Cor. xi. 2.
Here, by the way, note how needful it is to have
the word again and again preached, even to such as
have knowledge, 2 Pet. i. 13.
Sec. 76. Of mildness in teachinrj.
The apostle sets down his exhortation by way of
entreaty thus, 'EmSufMou/Msv, ire desire. The Greek
word is a compound ; the root whence it ariseth,
^v/jLo;, animus, signifieth the tnind. To desire is an
act of the mind. The composition of the word im-
porteth such a desire as ariseth from the heart, and
is earnest.
It is used to set out both an evil and a good desire,
and that also earnest. When it setteth forth an evil
desire, it is ordinarily translated ' to lust,' as Mat. v.
28; 1 Cor..x. G; James iv. 2. In the better sense
it is applied to the desire which righteous men had to
see the day of Christ, Mat. xiii. 17 ; Luke xvai. 22 ;
and to the desire which the angels had to look into
the mysteries of the gospel, 1 Pet. i. 12 ; and to [thatl
which Christ had to eat the passover the last time
with his disci])los, Luke xxii. 15. All these were
earnest desires. Yea, this word is used to set out the
desire of such as are hungry to be filled, Luke xv. 10,
and xvi. 21, and of such as are in anguish to die.
Rev. ix. 6. These desires use to bo very great and
earnest ; so was the apostle's in this place.
This compoand word, then, setteth out two points :
1. The apostle's mild and gentle disposition; 2. His
hearty and earnest desire.
The former is intended under the general force of
the word desire. He wanted not authority to com-
mand duty, 3-et he rather entreated them thereto, as
Philcm. 8, 9.
People are with mildness to be induced to duty,
1 Pet. ii. 11 ; 2 John 5.
Thus will ministers' teaching be like his that said,
' My doctrine shall drop as the rain, my speech shall
distil as the dew ; as the small rain upon the tender
herb, and as the showers upon the grass,' Dent, xxxii.
2. Such teaching will more mollify hard hearts, and
better soak into them. See more hereof Chap. iii. 1,
Sec. 4.
Sec. 77. 0/ ministers' hearty desire of their people's
edification.
The hearty and earnest desire is implied under the
nature and composition of the word. It is a desire
of the heart, so as ministers must heartily and ear-
nestly desire their people's edification and salvation : -
' My heart's desire and prayer to God for Israel is, M
that they might be saved,' Rom. x. 1.
This will make ministers the more careful and dili-
gent in using all means of doing spiritual good to
their people. True, hearty, earnest desire, puts on
men to do the utmost that they can.
Surely they are most unworthy of any charge over
people who are destitute of such a desire for their
good, which too many do manifest by their idleness
and carelessness. They will do no more than needs
must, and than law bindeth them unto.
If ministers did duly weigh the benefit that they
may bring to their people, and the comfort thereby
to themselves, their hearts would be enlarged with
desire of doing all the good they could for their good.
They who, after they have taken all the pains they
can for the spiritual good of their people, do, after
all, earnestly call upon God for his blessing, and that
not only publicly, but also privately and secretly, do
manifest thereby such a desire of their people's good
as is here intended by the apostle.
Sec. 78. Of ministers' impartial respect to every one
of their charge.
This desire of the apostle is further amplified by
the extent of it, thus expressed, v/.aerov vij^ouv, every
one of you. Hereby he manifesteth an even and im-
partial respect which he did bear to them all. This
impartial desire is thus further explained, ' I would
to God that all that hear me this day were both
almost and altogether such as I am,' Acts xxvi. 29 ;
and again thus, ' I am debtor both to the Greeks and
to the barbarians, both to the wise and to the unwise,'
Rom. i. 14 ; and thus, ' We exhorted, and comforted,
and charged every one of you, as a father doth his
children,' 1 Thes. ii. 11. Here he sheweth that, as
Ver. 11, 12.]
GOUGE ON HEBREWS.
43
a father's heart is impartial to all his children, so was
his to all that were under his charge ; for, saith he,
* I ceased not to warn every one night and day.'
Hereupon he maketh this inference, ' I am pure from
the blood of all men,' Acts xx. 26, 31.
All Christians are as fellow members of one and
the same mystical body : 1 Cor. xii. 12, * Thei-e is
neither Jew nor Greek, there is neither bond nor free,
there is neither male nor female, for ye are all one in
Christ Jesus,' Gal. iii. 28.
Contrary is their practice, who on by-respects dis-
pense the ordinances of God, shewing more favour to
great ones and rich ones than to the meaner and
poorer sort. Gravely and severely is this unchristian
practice censured by the apostle James, chap. ii. 1-3,
&c.
Surely all that are faithful will be of this our
apostle's mind. Moses's faithfulness is herein com-
mended, that it was manifested ' in all the house of
God,' Heb. iii. 2. Thus will men's ministry be the
better accepted, and thus will they do the more good,
and take away occasion of muttering and murmuring.
As ministers must bear an equal respect to every
one, so every one, of what rank or degree soever,
ought to subject themselves to their ministry, and use
it for their own particular edification. Every one
needs the benefit thereof. Every one may reap good
thereby. Should not every one whose good a minister
ought to endeavour, improve his minister's endeavour
to his own good ? The desire of the apostle is, that
every one do so and so. See Chap. iii. 12, Sec.
123.
Sec. 79. Of diligence about our oivn spiritual good,
as well as about our brother's temporal good.
That which the apostle desireth is, that they would
sJietu the same diligence, &c. The verb svdsr/,vvedai,
translated sheiu, is the same that was used verse 10,
and implieth an evident and clear manifestation of a
thing. See Sec. 69.
It is not enough to have a purpose of doing a duty,
or to do it in private, so as others can take no notice
thereof, but we must shew that we do it, and give good
proof thereof.
The noun ffTou^yjv, here translated dilige7ice, is derived
from the same root that the verb ffTroo^affoi/xsi', trans-
lated labour, chap. iv. 11, was. So as it intendeth
both an endeavour, and also forwardness and earnest-
ness therein, and is fitly interpreted diligence, which
is to be used for attaining that which is endeavoured
after. Hereof see chap. iv. 11, sec. 63-65.
This relative rriv abrriv, the same, hath reference to
the ' labour of love' mentioned ver. 10, and intendeth
two points ; —
One general, that diligence in our Christian course
be constant. Such diligence as we have formerly
used must still be used, even the very same. We
may not slacken, we may not cool, we may not wax
more remiss therein. Hereof see Sec. 72, and Chap,
iii. 6, Sec. 68, &c.
Thus this relative implieth a motive taken from
their former diligence. For if they who have formerly
been diligent grow negligent, their former diligence
will be a witness against them, and an aggravation of
their after negligence. Ephesus is checked for leaving
her first love. This therefore is one motive to incite
them to persevere : they had begun well.
The other point is more particular. That such
labour and diligence as we shew in behalf of others'
bodily need, we shew in behalf of our own souls' good,
for assurance of hope tends to our spiritual good.
In this respect the apostle commendeth such as had
attained to, and given proof of the one and the other,
namely, * the work of faith,' which makes to our spi-
ritual good, ' and labour of love,' 1 Thes. i. 3. And
he makes this the end of the commandment, namely,
charity and faith, 1 Tim. i. 5.
1. In both of them God is glorified. It was
shewed. Sec. 69, how love in ministering to saints is
shewed towards God's name. So by hope, faith, and
other like graces which make to our salvation, God is
glorified. Abraham, * being strong in faith, gave glory
to God,' Rom. iv. 20, and God accounted it a glory
to be styled 'the hope of Israel,' Jer. xiv. 8, and
xvii. 13.
(1.) By being diligent about the graces that make
to our salvation, we manifest spiritual prudence about
the good of our souls, as well as charity to the good of
our neighbour's body, by diligence in ministering to
them.
(2.) By our care about our soul's salvation, we
manifest a Christian and heavenly disposition, which
diligence about the temporal good of others doth not
necessarily import. For heathen and other natural
men may be very charitable to others about their tem-
poral good.
They therefore exceedingly fail in Christian pru-
dence, who are diligent in matters of charity for
others' temporal good, but are careless and negligent
about their own souls' eternal good. As they are
justly taxed who make pretence of faith, and have
not works of charity, James ii. 14, so they are more
justly to be censured, who boast of their many good
works to others, and have attained to no assurance
of faith and hope in regard of their own salvation.
Hereof popish and superstitious persons are very
guilty.
Ministers may here learn a good lesson, namely, to
press upon people diligence in both kinds of duties.
Many are very earnest in stirring up people to works
of charity and bounty, but neither instruct them in
articles of faith, nor stir them up to diligence there-
about.
Let us learn to add grace to grace, and to ' give all
diligence' therein, 2 Pet. i. 5-7. ' What God hath
joined together, let no man put asunder,' Mat. xix. 6.
4t
GOUGE ON HEBREWS.
[Chap. VI.
Sec. 80. 0/ dilyjence in attainincj assurance of hope.
The especial mutter whereabout the apostle would
have them shew their diligence, is stvled /«// assurance
of hope. This phrase, /»// assurance, is the interpre-
tation of one Greek word, n7.r,Bo(pooia, which is com-
pounded of an adjective, -rX^je?!;, that siguifieth full,
and a verb, psu, that signifielh to brinrf, The active
verb, TXTiso^osf'w, thence compounded, signifieth to
assure, or make full proof, 2 Tim. iv. 5. The passive,
wX?i3of oseo/xa/, to be fully persuaded or assured of a thing,
Rom. iv. 21, and iv. 5. The noun rrXr^sofosia, here
used, is applied, as in this place to hope, so to faith,
chap. X. 22 ; and to understanding, Col. ii. 2. It is
opposed to wavering, doubting, and uncertaint)'.
JJy this it is evident that assurance is a property
of hope. There are the same props to support hope
as to support faith, which are God's promises and
properties. They who deny assurance to hope con-
tradict the Scripture, strip this grace of much joy
and comfort, which it bringeth in afilictions, and take
away the difference betwixt the hope of Christians
and worldlings.
Quest. Is not then that true hope which wants as-
surance ?
Ans. Not the truth, but the perfection of hope
consistcth in this assm-ance. That which the apostle
Baith of knowledge, 1 Cor. xiii. 9, may also be applied
unto hope, and to other Christian graces : ' We hope in
part.' So long as we remain in this flesh, the flesh
remaineth in us, as well as the spirit.
From the flesh comoth doubting, wavering, and all
manner of weakness. Mat. xxvi. 41. But as the spirit
getteth strength, and prevaileth over the flesh, so will
this doubting and wavering be more and more dispelled,
and assurance more and more increased. Hereof see
more in The Whole Armour of God, treat ii. part vi. ;
of faith, on Eph. vi. 16, sec. 39.
Some take hope in this place to be put for faith.
Indeed, these two graces do in many things so fitly agree,
as not unfitly one may be put for the other. The mat-
ter is not great, whether the one or the other be here
meant. In the exemplification of this point, both
faith and hope are expressed : faith, ver. 12 ; hope,
ver. 18. But because hope is here named by the
apostle ; and that which is here spoken of it, may
agree to hope as well as to faith, I take the literal
expression to be the best and safest.
Of hope, what it is ; of assurance of hope ; of the
agreement and disagreement betwixt it and laith, of
the use and need of hope, see The Whole Armour of
God, treat, ii. part vii. ; of hope, on Eph. vi. 17, sees.
8, 4, &c.
The apostle here gives us to understand, that Chris-
tians may by diligence attain unto assurance of hope.
God willbless his in a diligent and careful use of
such means as he hath appointed for attaining such
and such graces ; yea, and the measure of them.
This discovers the reason why many long continue
wavering, and never get assurance. They take no
pains, they use no diligence ; they think God should
work in them this assurance, without any pains of
their own.
Such may wish, as Balaam did. Num. xxiii. 10, for
that which they shall never attain.
Let not us be wanting to ourselves. If we think
assurance of hope worth the having, let us do to the
utmost what God enableth us to do for attaining there-
unto. Let us acquaint ourselves with the grounds of
hope, God's promises and properties, and frequently
and seriously meditate thereon. Let us conscionably
attend God's ordinances, and earnestly pray that God
would add his blessing to our endeavour. We are of
ourselves backward, dull, and slow to believe and
hope ; we are much prone to doubting. In these re-
spects we ought to use the more diligence, and to
quicken up our spirits unto this full assurance, and
not cease till we have attained some evidence thereof.
This last phrase, xuito the end, is in sense, and al-
most in w'ords, the same that was used Chap. iii. 6.
The difference is only in the prepositions, which are
two distinct ones in letters, i-i^'i'/^ii and a%f/, bat both
signify one and the same thing.
It is hereby intended that perseverance must be
added to diligence : perseverance, I say, as long as we
live. For the word end hath reference to the time of
our life. See more hereof Chap. iii. ver. 6, Sec. 68.
Sec. 81. Of slothfulness about sanctifying graces,
ver. 12.
The apostle, to enforce bis exhortation unto dili-
gence, addeth an inference against the contrary vice,
thus, im {Mri, that ye be not slothful, &c. By this in-
ference it is implied that if they be not diligent, sloth-
fulness will seize upon them ; which, if it do, they
cannot attain to the fore-mentioned assurance.
The Greek word vudsoi, translated slothful, is the
same that was interpreted dull, Chap. v. 11, Sec. 58.
There is shewed the notation and emphasis of the
word. In reference to the mind, it importeth dul-
ness ; in reference to practice, it intendelh slothful-
ness : slothfulness, I say, in use of means whereby
grace may grow and gather strength.
The word is properly used of such as are slow of
pace, as an old man, or an ass. It is contrary to
quickness.
Here it setteth out, not so much a natural imper-
fection as an acquired vice, which seized upon them
by their carelessness. They had not exercised them-
selves in God's word, thereby to sharpen their wits,
and make themselves more capable of the mysteries
of godliness ; they had not acquainted themselves with
the promises treasured up in the word, nor with the
properties of him who made those promises, and there-
upon became dull of hearing, and slow of believing.
Obj. The apostle commended their diligence in the
former verse, and desireth them still to ' shew the
Ver. 11, 12.]
GOUGE ON HEBREWS.
45'
same diligence,' Why, then, doth he here forewarn
them of slothfuhiess ?
Ans. 1. He that admonisheth one to do what he
doth, commends him for so doing. ^
Ans. 2. He commended their diligence in charity,
but admonisheth them to take heed of slothfulness in
matters of faith, hope, and other like graces. It ap-
peareth that herein they were not so diligent, there-
fore he desireth that they be not slothful therein.
For,
1. They who are forward in duties of love to man
may be dull and slothful in knowledge, faith, hope,
&c. Saul is thus commended, ' He clothed the daugh-
ters of Israel in scarlet, and put on ornaments of gold
upon their apparel,' 2 Sam. i. 24. Yet was he sloth-
ful about sanctifj'ing graces.
2. Duties of love to others are more outward, and
in that respect more easy.
Obj. Love is a fruit of faith. Gal. v. 6.
Ans. Indeed, true Christian love is so ; yet there
may be many specious shows of such a love as sprouts
not from faith. As Saul in his time was diligent in
seeking and procuring the good of his people, yet slow
in believing God's promises, and backward in relying
and trusting on God's providence ; so others in other
ages, and in this our age also, many that have been
abundant in works of charity have been of mean
knowledge and weak faith, if they have had any faith
at all. See more hereof Sec. 79.
Sec. 82. 0/ avoiding vices contrary to duties re-
quired.
The slothfulness here dissuaded is directly contrary
to the fore-mentioned diligence, and mention is thereof
made to shew that for the more prosperous flourishing
of a virtue the contrary vice is to be avoided. This
is oft noted by the Holy Ghost in general terms thus:
* Cease to do evil, learn to do well,' Isa. i. 16, 17 ;
' Put oif the old man, put on the new man,' Eph. iv.
22, 24 ; ' Let us lay aside every weight, and let us
run with patience the race which is set before us,'
Heb. xii. 1. So in this particular, Prov. xii. 24, 27.
As virtue and grace is a fruit of the Spirit, so vice
and sin of the flesh. ' Now these are contrary the
one to the other,' Gal. v. 17. If the lusts of the
flesh be nourished, and not rooted out as noisome
weeds, they will hinder the growth of the sweet
flowers. All contraries hinder each other, as dark-
ness, light ; moisture, dryness.
When, therefore, we set ourselves to practise any
virtue, if we desire to be carried on therein to perfec-
tion, let us observe what is most contrary thereunto,
to avoid the same. Physicians, chirurgeons, husband-
men, and other sorts of men who desire to have their
work prosper, take this course, Jer. iii. 3, 4.
In particular, in all undertakings for growth in
' Qui monet ut facias quod jam facis, ills monendo,
Laudat, he— Ovid, de Trist.
grace, shake oflf slothfulness ; pretend not needless
excuses of impossibility, of improbability, of difficulty,
or of danger. ' The slothful man saith. There is a lion
without, I shall be slain in the streets,' Prov. xxii. 13.
Sec. 83. Of being quickened up to duties by prece-
dents.
As a further motive to enforce them unto the fore-
said diligence, the apostle setteth before them the ex-
ample of such as had well run the Christian race, and
attained unto the end thereof, their eternal salvation.
The particle by which he bringeth in this motive is a
disjunctive conjunction, hs, but, set down by way of
opposition unto slothfulness, implying that they who
obtained the prize were not slothful. So as if we look
to partake of the same blessing, we may not be sloth-
ful ; for they in their times and places were diligent.
Slothful persons hazard the crown. To have an eye
upon such saints as have well finished their course be-
fore us, will be an especial means of avoiding sloth-
fulness. To this very end doth the apostle set before
these Hebrews a catalogue of the most faithful worthies
that lived in former ages, Heb. xii. 1. The apostle
expressly saith that ' salvation is come unto the Gen-
tiles to provoke the Jews to jealousy,' Rom. xi. 11,
namely, to be as forward in entertaining the gospel of
Christ as the Gentiles were.
Precedents and examples do put a kind of life into
men ; yea, dumb creatures are hereby incited : a tired
jade, seeing other horses to gallop before him, is soon
put on to a gallop.
It will be therefore a good means for our quicken-
ing duly to observe the patterns of such as have been
forward in the way of godliness. ' Mark them which
walk so as you have us for an ensample,' saith the
apostle, PhiHp. iii. 17. Till we behold others, we may
soothe ourselves in our slothfulness, and think it to
be a kind of diligence. But when we behold others'
dihgence, then shall we find our own supposed dili-
gence to be but slothfulness. For quickening us up,
patterns may be of more force than precepts .
Sec. 84. Of the use of former patterns.
This noun ij.iij.7\7al, followers, is derived from the
same verb which is used Chap. xiii. 7, Sec. 100.
The following here intended is a diligent endeavour to
be like unto them, and in our time to do as they did.
For he here speaks of such as had finished their course,
and obtained the prize. Hereof see more in the place
before quoted. The patterns and precedents here in-
tended to be followed are set down in two respects :
1. As a motive to incite the living to follow those
who attained heaven, for so may these followers attain
thither also. This, then, is a second motive to per-
severance. Of the first motive see Sec. 79.
Of the benefits of imitating saints, see Chap. xiii.
7, Sec. 104.
2. These patterns are as a direction to shew them
46
GOUGE ON HEBREWS.
[Chap. VI.
the way to happiness. What hotter direction can
there he to keep on in the right way than to follow
such as have gone in that way before ?
Sec. 85. Of faith the means of cnjoyinj GocVs pro-
mises.
To direct them the better in imitating those that
are here set before them, the apostle doth expressly
Bet down two graces that are of singular use for ob-
taining eternal life, namely, faith and patience. These
are set down with a proposition, bta, that implieth the
moans and way wherein and whereby the reward is ob-
tained, which preposition is thus translated, throiujh.
This proposition, as here used with the genitive case,
doth set out in general the cause of a thing, and that
both principal and instrumental, as hath been shewed,
Chap. ii. 9, Sec. 74, and Chap. iii. 10, Sec. 164.
It also intends the means of cflectiug a thing, and
then it useth to be translated thwuijh, as here, and
1 Cor. X. 1, Acts viii. 18, 1 Cor. iv. 15.
Here it implieth that the graces following are the
means of obtaining the promises, for by faith we give
such credence to the truth of the promises, and so
apply them to ourselves as we account them our own,
even as if we were in possession thereof. This is that
receiving of the promises which is applied to Abraham,
Heb. xi. 17. In this respect faith is said to be the
evidence of things not seen, Heb. xi. 1.
Of faith giving right to God's promise, see Chap. iv.
3, Sec. 23.
That faith is needful for enjoying the benefit of
God's promises is evident by this, that the reward pro-
mised is in Scripture attributed to faith : ' He that be-
lieveth hath everlasting hfe,' John iii. 36 ; 'Ye are
saved through faith,' Eph. ii. 8. And to shew that
faith is so necessary a means as the thing promised
cannot be obtained without it, a must is put thereunto :
♦ He that cometh to God must believe that God is a
rewardor,' kc, Heb. xi. 6. Yea, eternal life is de-
nied to such as believe not : ' He that helieveth not is
condemned already, because he hath not believed,' etc. ;
and * He that believethnot the Son shall not see life,'
John iii. 18, 36. In this respect salvation is said to
be the end of faith, 1 Peter i. 'J.
Faith is that instrument which God sanctifieth to
make us partakers of those invisible blessings which
in and by his word are olicrcd unto us. It is as an
hand to receive spiritual and heavenly things.
Now as the ofler of a thing makes it not our own
unless it be received, so without faith the promises of
God become void unto us : ' The word preached did
not profit them, not being mixed with faith in them
that heard it,' Heb. iv. 2.
Behold here the benefit and necessity of faith : the
benefit, in that it brings the fruit of all God's promises
unto us ;
The necessity, in that promises are in vain to us
without it.
The inheritance is purchased by the blood of Christ,
but it is faith that settles a right upon us, and gives
us as it wore a possession of it. It gives a kind of
being to things promised before the date be accom-
plished. This is it which makes us ' against hope to
believe in hope,' Rom. iv. 18.
Of faith, of the nature of it, of the means of work-
ing, proving, prospering, and well using it, and of the
benefit and power of it, see The Whole Armour of God,
treat, ii. part vi. ; of faith, on Eph. vi. 16, sec. 5, &c.
Sec. 86. Of patience added tofaith.<
To faith the apostle addeth patience, as another and
a joint means for obtaining good things promised. I
The Greek word translated patience is a compound,
and that of an adjective, /xaxgi;, that signifieth long,
and a substantive, '^u/mo;, animits, iracundia, that
signifieth the mind, and the commotion thereof, Luke
iv. 28. This compound then signifieth a long forbear-
ing to be moved. The compound verb, /j,a-/.po6v/i!ii,
is translated to ' bear long,' Luke xviii. 7 ; to ' sufier
long,' 1 Cor. xiii. 4, 2 Peter iii. 9 ; ' patiently to en-
dure,' Heb. vi. 15; ' to have patience,' Mat. xviii.
26, 29 ; 'to be patient,' 1 Thes. v. 14, James v. 7, 8.
This compound noun is translated ' longsuffering,'
Rom. ii. 4, 2 Cor. vi. 6, and • patience' as here, and
James v. 10.
There is another Greek word, i/•-&'ao^»;, ordinarily
translated patience, which is often joined with this
word in my text as setting forth the same thing. Col.
i. 11, 2 Tim. iii. 10. That is compounded of a verb,
/Mivu), maneo, that signifieth to abide, and a preposition,
vTrh, sub, which signifieth wider. This notation doth
fitly set out the nature of patience.
So also doth this word in my text ; it implieth a
long*enduring with a meek mind, free from fretting
and gi'udging ; for patience is that grace whereby we
quietly endure and hold out against everything that
might hinder us or keep us from the fruition of that
which God hath promised and faith helieveth. In this
respect it is resembled to shoes, or to soldier's greaves,
Eph. vi. 15. A patient mind doth quietly and con-
tentedly wait for the effecting of what it helieveth. In
this respect, as here, so in sundry other places, these
two graces, faith and patience, are oft coupled toge-
ther, as 2 Thes. i. 4, Rev. ii. 19, and xiii. 10. It is
needful that patience be added to faith for two especial
reasons :
1. For the trial of faith.
2. For the supporting of it.
1. Patience gives evidence and proof of the truth of
faith : ' The trying of faith worketh patience,' James
i. 3 ; hereupon ' he that helieveth will not make haste,'
Isa. xxviii. 16 ; the ' honest and good heart,' having
* heard the word, keeps it, and brings forth fruit with
patience,' Luke viii. 15. Many hypocrites, making at
first a fair flourish, but wanting patience, vanish to
nothing, and waxing wear)', they fall away.
Ver. 11, 12.]
GOUGE ON HEBREWS.
47
2. Patience is needful for supporting faith in three
especial respects.
(1.) In regard of the long date of many of God's
promises.
(2.) In regard of the many troubles whereunto we
are subject in this world.
(3.) In regard of our own weakness.
Of these three, and of the nature and ground of
patience, and means whereby it is wrought, and
necessity and use of it, see The Whole Armour of God,
treat, ii. part v., on Eph. vi. 15, sec. 2, &c.
Sec. 87. Of inheriting the promises.
The reward that those saints which are set before
these Hebrews obtained upon their faith and patience is
thus expressed, inherit the promises. The woi'd xXjjaovo-
[lovvTuv, translated inherit, is the same that was used
Chap. i. 14, Sees. 160, 161 , 162. This wordsheweth
both the right that believers have to salvation, and
also the everlasting continuance thereof. See more
hereof in the places quoted.
The word i'Tra.yyOjag, translated piromises, is the
same that was used, Chap. iv. 1, Sec. 6. There see
the notation thereof. The noun here used must be
taken passively, for things promised, and in special for
the inheritance promised, namely eternal life, which is
called the promise of life, 2 Tim. i. 1, and ' promise
of eternal inheritance,' Heb. ix. 15. Here, then, is a
double trope ; one a metonymy of the cause for the
effect, for God's promise is the cause of that inheri-
tance ; the other a synecdoche, the plural number put
for the singular ; and this because many blessings are
comprised under eternal life, and also because eternal
life is many times and many ways promised. In
which respect they may be counted many promises.
The apostle thus expresseth that recompence of
reward to shew that God's promise is the ground and
cause of eternal life, for God hath 'promised it to them
that love him,' James ii. 5. Such are said to be
' heirs according to promise,' Gal. iii. 29, and ' chil-
dren of promise,' Gal. iv. 28 ; and they who enjoy it
are said to ' receive the promise,' Heb. x. 36.
1. God makes his promise to be the title of the
heavenly inheritance, to manifest his free grace, good
pleasure, and abundant mercy in bestowing it, Luke
xii. 32 ; 1 Peter i. 3.
2. He doth it to strengthen our faith the more in
that inheritance. For God's promise is one of those
* two immutable things, in which it was impossible for
God to lie,' ver. 18.
3. To give proof that there is no ground of title in
ourselves, nor title of birth, nor of desert, nor of pur-
chase by ourselves.
1. On this ground we may with the more stedfast
faith expect this inheritance. A surer ground cannot
be had. God's promise, as it giveth evidence of his
good pleasure, so it giveth assurance of his continuance
thereof, and of that possession which we shall have of
it. For by his promise, his truth, his righteousness,
and faithfulness is engaged. ' Faithful is he that pro-
mised,' Heb. X. 23. On this ground the believer
' setteth to his seal that God is true,' John iii. 33.
But on the contrary, ' he that believe th not God, hath
made him a liar,' 1 John v. 10. It doth therefore
much concern us well to acquaint ourselves with the
promises of God. Hereof see The Whole Armour of
God, treat, ii. part vi. ; of faith on Eph. vi. 16, sec.
71, &c.
2. ' Having these promises, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God,' 2 Cor. vii. 1.
3. God's binding himself to us by promise, giveth
just occasion unto us, to make promises unto him of
such duties as we owe to him, and he expecteth from
us ; that so we may not leave ourselves free to omit
or intermit those duties, and having bound ourselves
by promise, it becometh us to be faithful, as God is,
in performing our promise. See The Saint's Sacrifice
on Ps. cxvi. 9, sec. 64.
Sec. 88. Of the reward of faith and patience.
The issue of the inheritance promised is here set
down as the reward of their faith and patience, and in
that respect it is a third motive unto perseverance. Of
the two former motives, see Sec. 84.
This motive is taken from the recompence of per-
severance, which is that heavenly inheritance that God
hath promised. This being annexed to faith and patience,
giveth proof that those graces shall not lose their re-
ward; hereupon the apostle saith of these graces, that
they are ' a manifest token of the righteous judgment
of God, that ye may be counted worthy of the king-
dom of God,' "2 Thes. i. 4, 5.
God doth make high account of those graces, and
in that respect will not suffer them to pass unre-
warded.
Who would not, who should not, use the uttermost
diligence that he can, for attaining faith and patience ?
What zealous followers should we be of them, who
through faith and patience inherit the promises ?
That reward which is comprised under these promises
is worth the having, but without these graces it cannot
be had, yet through them it shall assuredly be ob-
tained. In this respect, these and other like graces are
said to ' accompany salvation.' Hereof see Sec. 57.
Sec. 89. Of the resolution of Keh. vi. 11, 12.
Ver. 11. And we desire that every one of you do shew
the same diligence, to the full assurance of hojje unto
the end :
12. That ye be not slothful, but followers of them who
through faith and patience inherit tlie p)r onuses.
The sum of these two verses is, an exhortation to
perseverance. In setting down hereof observe,
1. The coherence, in this copulative particle and,
or rather disjunctive but. See Sec. 75.
48
GOUGE ON HEBREWS.
[Chap. VI.
2. The substance ; and therein, 1, the manner ; 2,
the matter.
The manner is by a word of entreaty, xre dcaire.
The matter sets out, 1 , the thing desired ; 2, motives.
The thing desired, is to be as careful for our own
spiritual good as for others' temporal good.
In setting ont this point, four things are expressed :
1. The persons whom it concerns, every one.
2. The duty, which is set down,
1. Aflirmatively and positively, (lUirjence. This is
amplified by the extent of it, in this relative, the same,
which also imports a motive. See Sec. 79.
3. The grace whereabout their diligence is to be
exercised. This is,
(1.) Expressly named, hope.
(2.) Amplified by an especial property, /m/^ assur-
ance.
4. Their continuance therein, xm(o the end.
The foresaid duty is enforced negatively, under the
contrary vice forbidden, thus, he not slothful.
Another motive is taken from former patterns. In
setting down this motive, three things are observable.
1. The opposition betwixt the fore-named vice and
this pattern, implied in this particle but.
2. The expression of the duty thereupon required,
in this \ford follouers.
3. A description of the patterns. They are de-
scribed,
1. By two special graces, faith and patience.
2. By the issue thereof, which is set out,
(1.) By the kind of possession, inherit.
(2.) By the ground thereof, the promises.
This issue, l)eing set down as the recompence of
their continuing in faith and patience, is a third motive
unto perseverance.
Sec. 90. 0/ observations raised out o/Heb. vi. 11, 12.
I. Assurance of salvation takes not away the use of
means. This is gathered out of the inference. See
Sec. 75.
II. People are uith mihlncss to be instructed. To
desire that which is a duty, is a mild kind of instruc-
tion. See Sec. 76.
III. Ministers must earnestly desire their people's
proyress. So did the apostle here. See Sec. 77.
IV. Ministers must imparliaUy seek the good of all
their people. This is the extent of this phrase, every
one. See Sec. 78.
V. Christians must be as diliyent for their on-u- souls,
as they are for the bodies of others. Thus much is im-
plied under this relative, the same. See Sec. 79.
VI. DUiyence must be usedfor perseverance. This
is it for which diligence is here desired. See Sec. 79.
VII. Good proof must he given of our diligence.
The verb shew intends as much. See Sec. 79.
VIII. Hope is an especial grace to be sought for. For
this end it is here expressly mentioned. See Sec. 80.
IX. Assurance ia a property of hope. See Sec. 80.
X. Perseverance must be added to diligence. For
we must be diligent unto the end. See Sec. 80.
XI. Slothfulness is unbeseeming Christians. It is
therefore here expressly forbidden. See Sec. 81.
XII. Men diligent in love may be slothful in faith.
The inference of this verse upon the former intends
as much. See Sec. 81.
XIII. Vices contrary to duties are to be avoided.
This is here exemplified in slothfulness, which is con-
trary to dihgence. See Sec. 82.
XIV. Good patterns aj-e for imitation. We must be
followers of such. See Sec. 83.
XV. Good patterns are good invitations and direc-
tions. For both these ends are they here propounded.
See Sec. 84.
XVI. Faith is an especial means of obtaining things
promised. For this end is faith here set down. See
Sec. 85.
XVII. Patience must he added to faith. It is there-
fore here coupled with faith ; and p)atienc.e. See Sec. 86.
XVIII. fJeaven is saints' inheritance. That is it
which they are here said to inherit. See Sec. 87.
XIX. God's promise is the ground of saints' inheri-
tance. That is therefore here called a promise. See
Sec. 88.
XX. Faith a7}d patience shall he recompensed. The
inheritance promised is here set down as a recompence.
See Sec. 88.
Sec. 91. Of the coherence. Heb. vi. 13-15.
Ver. 13. For when God made promise to Abraham,
because he could swear by nogreater, he sioare by himself,
14. Sitying, Surely blessing I ivill bless thee, and
midiiplying 1 irill nudtiply thee.
15. A7id so, after he had patiently endured, he ob-
tained the promise.
That which the apostle generally hinted about those
patterns which he set before the Hebrews, namely,
' that through faith and patience they inherited the
promises,' he here exemplifieth and confirmeth in
Abraham's example, who also through faith and pa-
tience did inherit the promise. His faith was famous,
and well known. For thus it is written of him, ' He
believed in the Lord, and he counted it to him for
righteousness,' Gen. xv. 6. His patience, and the
recompence thereof, are thus expressed : ' After he had
patiently endured, he obtained the promise,' ver. 15.
To shew that the ground of his faith and patience
rested on God's promise, the apostle setteth down
both the ground itself, God's promise ; and also the
confirmation thereof, God's oath, ver. 13. Therefore
this particular instance of Abraham is a pertinent
proof of the general point, and fitly inferred thereupon,
and that by this causal conjunction yup, for.
The argument may be thus framed :
That benefit which Abraham the father of the faith-
ful reaped through his faith and patience, other saints
who are children of Abraham may expect ; but Abra-
Ver. 13-15.]
GOUGE ON HEBREWS.
49
ham, througli faith and patience, inherited the promise ;
therefore other saints may expect through faith and
patience to inherit the promise.
Sec. 92. Of the dignity of Abraham's person.
This example of Abraham is in particular mentioned,
not because he alone obtained this reward of his faith
and patience, for in the eleventh chapter there is
a large catalogue of other like instances ; and many
millions more have on like grounds obtained the pro-
mise ; but for two special reasons is his example
produced.
One is, the dignity of his person.
The other is, the excellency of his faith. See Sec.
94.
Concerning his person :
1. He was among the Jews in highest account.
They much gloried in him ; they thought that his
posterity, even according to the flesh, should never be
cast off. Mat. iii. 9 ; they thought that, being Abra-
ham's seed, they were the most free of all people, and
did hold out this buckler, ' Abraham is our father,'
against all threatenings. Job viii. 33, 39.
2. He is set forth to have the highest place in the
kingdom of heaven. Mat. viii. 11. Yea, the place of
deceased^saints' rest is called 'Abraham's bosom, 'Luke
xvi. 22.
3. He was accounted and called ' the father of all
them that believe,' Rom. iv. 11 ; and ' they which are
of faith, the same are the children of Abraham,' Gal.
iii. 7. He is in Scripture styled, ' a prince of God,'
Gen. xxiii. 6 ; * the friend of God,' James ii. 23 ; ' the
father of circumcision,' Rom. iv. 12, In him were * all
families of the earth blessed,' Gen. xii. 3. And his
faith is made a pattern to the Gentiles, Gal. iii.
7-9.
Sec. 93. Of Abraham's names.
4. Abraham's name shewed him to be a man of
great note. His first name was D~l3S, Abram. That
is a name in Hebrew, compounded of two nouns. The
first, 3N, pater, signifieth in Hebrew Chaldee, Syriac,
and Arabic, father. The other, Q"l, altiis, e.vcelsus,
signifieth high, excellent. Thence Abram, an high or
excellent father. The name was questionless given to
him at first by some special instinct and foresight of
what he should be afterwards ; or at least in desire
or hope of some high excellency, whereunto he should
be advanced.
The other name, Dmax, Abraham, hath the letter
n with a vowel in Hebrew added to it, in the beginning
of the last syllable, whereby it consisteth of a syllable
more. The former name, Abram, was of two syllables;
this latter, Abraham, of three.
The letter He added to this latter name, is one of
the letters of this sacred name nin"', Jehovah, in which
the letter He is twice expressed. Hence both Jewish
and other expositors produce sundry mysteries, which
Vol. II.
I suppose to be over curious, and therefore pass over
in this place.
Yet this we may afiirm, that it was a great honour
to Abraham to have any part of the Lord's name added
to his. Thus it was an honour for Vi^in, Oshea, which
signifieth a Saviour, to be called V^)n\ Jehoshita,
Num. xiii. 16, the first syllable being part of the
foresaid proper name of the Lord Jehovah. This name
Jehoshua, or as it is commonly called Joshua, as he
was a type of Jesus, signifieth The Lord a Saviour.
In this name Abraham, there is not a tittle taken
from the former name Abram, only there is an addition
of dignity and honour, which God himself, who changed
the name, thus expresseth, ' For a father of many
nations have I made thee,' Gen. xvii. 5. Ab signifieth
a father, the letter R is left in to retain that excel-
lency which was in the former name, implied under
this word Ram. H is the first letter, and Ham the
first syllable, in Hamon, which signifieth a multitude.
In Hebrew names, a letter is oft put for a word, as in
Joshua, Num. xiv. 6 ; and Samuel, 1 Sam. i. 20.
The full meaning, then, of this name Abraham is, an
excellent father of a multitude, 3X, imter ; D"i, excelsiis ;
D'"l, multitudinis.
The Lord, in rendering the reason of this name
Abraham, addeth this word nations. Gen. xvii. 15, to
shew the extent of that multitude, that not only the
Israelites which came from Abraham after the flesh
should be very numerous, nor yet that he should have
other nations also sprout from him after the flesh, as
the Ishmaelites, Gen. xvii. 20 ; and the other nations
that descended from him by Keturah, Gen. xxv. 1,
&c. ; but that also all of all other nations that should
be of the true faith, should be accounted to come from
him, Rom. iv. 11, Gal. iii. 7, 29. Thus was his seed
'as the dust of the earth,' Gen. xiii. 15 ; ' as the stars
of the heaven, and as the sand which is upon the sea
shore,' Gen. xxii. 17. By this latter name was he
ever called, after it was first given him. Indeed, he is
called Abram twice after this, 1 Chron. i. 27, Nehem. ix.
7. But in both those places there is reference to the
time before this name was given him, and withal in
both those places there is express mention of changing
that name Abram into Abraham.
By this name Abraham, God would support his ser-
vant's faith in that promise which he made unto him,
when he bid him ' tell the stars, if he were able to
number them,' and thereupon said, * So shall thy seed
be,' Gen. xv. 5. Thus we see how careful God is to
establish the faith of his saints in the promises that
he makes unto them. The like might be exemplified
in sundry other names of persons, places, rites, typ^^'
and other like things.
This God did both by reason of the knowledge he had
of our weakness, and also by reason of the great desire
he had of our good, that we should not fail of the bene-
fit of his promise. This made him add to his promise
his oath, as we shall afterward see, ver. 17.
D
50
GOUGE ON HEBREWS.
[Chap. YI.
Sec. 94, Of God's manifold promises to Abraham,
and the excellcuaj of his failli in rcstinff on them.
The excellency of Abraham's faith is clearly mani-
fested by the kind of promises which he believed.
It is here said, that ' God made promise to
Abraham.' This verb irrayyuXd/xnog, made promise,
is such a compound as the noun irrayyi/.ia, promise,
was, Sec. 87. It hath reference, as to the other
promises which God made to Abraham, so in special
to this, * In blessing I will bless thee, and in mul-
tiplying I will multiply thy seed,' &c.. Gen. xxii. 17,
18. For the words of that promise arc here quoted,
ver. 14. And to that promise was the oath in par-
ticular annexed, Gen. xxii. 16. The promises made
to Abraham were verj* great ; and many of them to
man's reason seemed very improbable, if not im-
possible. For,
1. God called him from his kindred, and out of his
own country ; and promised him the possession of
many nations, whereof ' he gave him none inheritance,
no, not so much as to set his foot on,' Acts vii. 5.
2. He promised to bless him, and to make his
name great, &c., Exod. xii. 2. This was a great
promise in the kind of it.
8. He promised him seed as the stars, when he
had no child, and had been many years childless,
Gen. XV. 2, 5.
4. "When his body was now dead, being about an
hundred years old ; and Sarah's womb dead, he pro-
mised to give him a son by Sarah, Rom. iv. 19.
5. After that son was given him, to whom the
promise was appropriated, he was commanded to
sacrifice him with his own hand ; and upon that
rommand he was ready to do it, and yet believed,
Heb. xi. 19; see ver. 15.
In these and other like respects bis faith is thus
commended : ' Against hope he believed in hope ;'
♦ he was not weak in faith ;' ' he staggered not at the
promise of God through unbelief;' 'he was strong in
faith ;' ' he was fully persuaded that what God had
promised, he was able also to perform,' Rom. iv.
18-21.
In the 11th chapter of this epistle, ver. 8, &c.,
occasion will be given of setting forth Abraham's
faith yet more largely.
Abraham's patience is expressly noted, ver. 15.
13y this it appearcth how prudently and pertinently
the apostle hath culled out Abraham's example, and
Bet it in special before them. For if a father so be-
lieved, and had such patience, then must children
endeavour to be like him. We are all children of
Abraham, Gal. iii. 7, 29. Now, it is an honour for a
child to be like his father. AVe ought then rather to
be like him, because there are no such dilHculties and
obstacles opposed unto us. God's promises, and
means of accomplishing them, do now sweetly concur.
We live in times wherein we see the substance of all
former promises accomplished, Rom iv. 24.
Sec. 95. 0/ Christ comprised under the promises
made to Abraham.
The foresaid promises, and also Abraham's faith
therein, were the greater, in that they hold out Christ,
and Abraham eyed Christ in them. For,
1. That general promise, that God would bless
Abraham, did set out Christ ; for all blessings come
to children of men in Christ.
2. The promise of seed intended Christ, which the
apostle provfth bj- the singular number, seed, spoken
as of one. Gal. iii. IG.
3. The numerous increase, as the stars of heaven,
dust of the earth, and sand of the sea, hath especial
respect to the church, which is the body of Christ.
4. The extent of the blessing, to all nation^, Gen.
xii. 3, and xxii. 18, was in and by Christ accomplished.
5. The land of Canaan, which was promised, was
a type of heaven, which was purchased by Christ,
and where we shall have an eternal communion with
Christ.
To Christ, therefore, Abraham had an eye in the
promises which were made to him. In ^vhich respect
Christ thus saith to the Jews, ' Your father Abraham
rejoiced to see my day; and he saw it, and was glad,'
John viii. 5G.
Hereby we may learn what specially to behold in
God's promises, namely, Jesus Christ, and in him
God's favour, and all needful blessings that may bring
us to an eternal communion with him. Thus shall
our faith be more firmly stablished, and we made the
more patient in expecting the issue and end of all,
the salvation of our souls.
Sec. 96. Of God's promise, the ground of faith and
patience.
The apostle, to give proof of Abraham's faith and
patience, maketh mention of God's promise, to shew
that God's promise is the only true ground of faith
and patience. This made Caleb and Joshua constant
in their faith and patience, forty years together in the
wilderness, notwithstanding the many murmurings
and rebellions of the other Israelites. This made
David endure many years' persecution, from the time
of his anointing to the time of his possessing the
kingdom. This was the ground of the faith and
patience of all martyrs, and other saints in all ages.
The word which David intendeth, where he saith,
' Remember the word unto thy servant,' was a word
of promise, whereof he thus further saith, 'upon which
thou hast caused me to hope. This is my comfort in
my aflliction,' &c., Ps. cxix. 49, 50.
God's promise is as his very essence, which chang-
eth not, l^^alachi iii. 6 : ' Heaven and earth may pass
away, but Gods word shall not pass away,' Mark xiii.
31 ; for ' faithful is he which promiseth,' Heb. x. 23 ;
and ' will also do it,' 1 Thes. v. 2i.
For breeding and strengthening faith, for adding
patience thereunto, and for making us without faint-
Ver. 13-^15.]
GOUGE ON HEBREWS.
51
ing to hold out, it will be needful and useful to ac-
quaint ourselves with the promises of God, and with
his truth in performing the same. Though God in
his unsearchable wisdom may set a long date for the
accomphshment of his promises, so as to us, who
know not his time and season, he may seem to forget
his promises, yet his justice, truth, faithfulness, and
unchangeableness will not suffer him to make his pro-
mise utterly void. If a king or great man make a
promise of this and that, we can wait for it ; yet they
are but men, and many ways subject to fail ; for every
man is a liar, but God most true, Rom. iii. 4. Let
us not therefore by incredulity or impatiency make
void to ourselves any promise of God, as the incredu-
lous prince did, 2 Kings vii. 2, 20. Let us rather
shew ourselves to be true children of Abraham, by
such a faith as he had, and manifest tbe truth thereof
by patience.
Sec. 97. Of GocVs coufinninfj his promise hy oath.
God that made the aforesaid promise to Abraham,
did most solemnly confirm it by his oath. Thus it is
here taken for granted, in that he sets down the bond
whereby he bound himself, together with the reason
thereof, in this manner, ' Because he could swear by
no greater, he sware by himself.' Here therefore is
to be considered,
1. This act of sweariiu/, attributed to God.
2. The object by whom he swore, himself.
3. The reason hereof, he could swear hi/ no greater.
Of the notation of the Hebrew word translated
swearing, of the general nature of an oath, of this act
attributed unto God, and of tbe bonds whereby God
tieth himself in his oath,' see Chap. iii. 11, Sees.
114, 115. Of the certainty or infallibility of God's
oath, see Chap. iii. 3, Sec. 26.
God is oft said to swear in wrath, as we may see
in the places whereunto reference is made. But here
his swearing is in mercy, for confirmation of his pro-
mise made for the good of Abraham and his seed.
Thus he confirmed the promise of Christ's priesthood,
Ps. ex. 4 ; and of the everlasting continuance of
David's kingdom, Ps. cxxxii. 11 ; and of the calling
of the Gentiles, Isa. xlv. 23 ; and of the prosperity of
the church, Isa. Ixii. 8.
This manner of God's confirming his promise may
not be imagined to arise from any variableness in
God, but rather from his tender respect to man ;
partly to strengthen his faith the more, and partly to
move him with patience to expect God's season for
the accomplishment of his promise.
Obj. Abraham gave testimony of his faith ; what
need was there then that God should swear to him ?
Ans. 1. Though in somethings he testified a strong
faith, Rom. iv. 18, &c., Heb. xi. 8, &c., yet he, being
a man, was subject to human frailties. Instance his
twice denial of Sarah to be his wife, and that for fear.
Gen. xii. 12, and xx. 2. This phrase also, ' Lord
God, whereby shall I know that I shall inherit it ? '
Gen. XV. 8, and his going in unto Hagar, Gen. xvi. 4,
imply a kind of distrustfulness. We read the like of
David, a man of great faith, as is evidenced by his
setting upon a lion, and a bear, and a giant, 1 Sam.
xvii. 3G, and by his long bearing out Saul's persecu-
tion ; yet afterwards he manifested great weakness,
when he said in his heart, ' I shall now perish one
day by the hand of Saul,' 1 Sam. xxvii. 1 ; and when
in his haste he said, ' All men are liars,' Ps. cxvi. 11,
which he especially intendeth of such prophets as told
him he should be king.
Ans. 2. God's oath was needful for, and useful to,
Isaac, who was newly delivered out of the very jaws
of death, and then present when God confirmed his
promise to Abraham by oath, Gen. xxii. 12, &c. ; for
the promise concerned Isaac as well as Abraham.
Ans. 3. Tbat oath was needful to, and useful for,
the seed of Abraham, generation after generation ; for
the promise concerned them all.
Sec. 98. Of God's swearing hy himself.
The person by whom God swore is here expressly
said to be himself : ' he sware by himself.' So much
is expressly affirmed in the history : ' By myself have
I sworn, saith the Lord,' Gen. xxii. 16. So Exod.
xxxii. 13, Isa. xlv. 23, Jer. xxii. 5, Amos vi. 8.
Obj. In other places other things are mentioned
whereby God sware : as his soul, Jer. li. 14 ; his
name, Jer. xHv. 26 ; his right hand, Isa. Ixii. 8 ; his
strong arm, ibid. ; his excellency, Amos viii. 7 ; his
holiness, Ps. Ixxxix. 35 ; his throne, Exod. xvii. 16.
Ans. Those seeming other things are no other than
God himself ; for there is nothing in God but God
himself. Faculties, properties, parts of body, and
other like things attributed unto God, are no other
than his very essence. God is a simple, pure being,
without mixture or composition. Properties, parts,
and other like things are attributed to God merely by
way of resemblance, for teaching's sake ; to help us who
are but of shallow capacities, and are brought to con-
ceive divine mysteries the better by resemblances from
such things. That there is nothing but a simple,
pure being in God is evident by this title Jehovah,
which implieth all being, and that by, from, and in
himself. So doth this style, which God giveth to
himself to be distinguished from all others, ' I am
that I am,' Exod. iii. 14. In this respect sundry pro-
perties are applied to God not only in the concrete,
thus, wise, true, loving, but also in the abstract, as
trisdom, Prov. viii. 12, 14 ; truth, John xiv. 16 ; love,
1 John iv. 16 ; yea, those things which are qualities
in man, being applied to God, are put for God him-
self, thus, ' the Wisdom of God said,' Luke xi. 49,
that is, God himself; and thus, ii ^sXsi to '^sXri/ji,a rou
Qiov, *if the will of God will,' 1 Peter iii. 17, that is,
if God will ; we thus translate it, ' if the will of God
be so.
52
GOUGE ON HEBREWS.
[Chap. VI.
This, in general, may serve to satisfy that objec-
tion, which mny more fully be satisfied if wo distinctly
consider the divers ways whereby God in swearing
bindeth himself to make good his word. Of the bonds
of an oath, and of a particular applying of them to
God, seo The Church's Conquest, on Exod. xvii. 10,
Sec. 80.
Sec. 99. Of God's having no greater to sivcar by
than himself.
The reason why God swearcth by himself is thus
Bet down, ' because he could swear by no gi-cater.'
To set out the gi*eatness of God above all others, this
title, a great God and a great King above alt gods, is
by a kind of excellency (xar i^o^rjv) and propriety
attributed to God, Ps. xcv. 3. There is scarce any
other title more frequently attributed to God in
Scripture than this, Great. The heathen by the
light of nature discerned thus much, and thereupon
gave this title to God, Optimus Maximus, the best,
the greatest.
Everything but God, who is the creator of all, is a
creature ; but no creature can be greater than his
creator; therefore everything else must needs be less
than God. The apostle saith, ' Without all contra-
diction, the less is blessed of the better,' chap. vii. 7.
Much more, without all contradiction, the less is
created by the greater. It is impossible that the
Creator should create a greater than himself. ' "Who
in heaven can be compared unto the Lord ? who
among the sons of the mighty can be likened unto the
Lord ? ' Ps. Ixxxix. 0. This being so, who can be
imagined to be amongst creatures that God should
take to be a witness and judge of that which he
Bweareth ? What can there be out of God so fit and
precious a pawn to bind himself by as that which is
in God, even himself and his own excellencies ? If,
therefore, he sware, he must needs swear by himself.
That an inferior is not to be sworn by, but a greater,
is laid down as a ruled case, ver. IG.
Sec. 100. Of inferences \(pon God's su-earing.
God's swearing gives good evidence of his good
respect to man, in that he condescends so low as by
oath to bind himself to make his word good for our
eakes. Herein he shews that ho considers what is fit
rather for our infirmity than his glorious majesty.
Do magistrates, masters, parents, other superiors,
ordinarily swear to make good their word to their in-
feriors ? This uscth to be exacted of inferiors, as
Gen. xxiv. 8, but not so of superiors. The llomans
nor exacted nor expected oaths of their magistrates,
nor we in courts of justice of nobles. Yet God, who
bath no gi'eater than himself, binds himself to us his
servants by oath. Thus he addeth seals to his
covenant, Horn. iv. 11. Oh what matter of holy ad-
miration doth this afford unto us ! In this case wo
may say, ' What is man, that thou art mindful of
him ? and the Son of man, that thou visitest him?'
Ps. viii. 4. What respect ought we to testify unto
his majesty, who thus tcndereth our infirmity ! If this
be not sutiicient to make us cast off all ditfidence, what
can be sutficient ? If now wo believe not, God may
well complain and say, ' What could have been done
more, that I have not done ? ' Isa. v. 4.
What matter of humiliation doth this minister unto
us, in regard of the pronencss of our nature to distrust-
fulness ! Most men make little more of God's pro-
mise, though confirmed by oath, than of man's.
God's precious promises hardly make men to depend
upon him, or to yield obedience to the means which
are annexed to his promises for accomplishment of
them. This sin, in regard of itself, and the cursed
fruits thereof, is a most pestiferous sin. Seo more
hereof in The Whole Armour of God, on Eph. vi. 16,
treat, ii. part G ; of faith, sec. 34.
It becomes us, then, who bear any respect to God,
to lay to heart this gracious condescension of God,
and the means which he thus useth to strengthen our
faith the more. That, therefore, our faith may be
the more strengthened, let us oft meditate, as on God's
promises, so on the bond whereby he binds himself to
make them good for our good. This is next to that
incomprehensible evidence of his love in giving his
Son to us. Hereby he obligeth himself, his power,
his truth, his holiness, his excellency, his name, his
soul, and whatsoever is precious in him. Ho is con-
tent to be no more himself, or to retain anything
whereof he makes account, if he fail in his promise to
men. ' Oh the depth of the riches both of the wis-
dom and goodness of God !'
Should not this stir us up to bind ourselves by
promise, by vow, by oath, by all warrantable means,
to keep covenant with God. There was no need on
God's part why he should bind himself by oath, j-et
ho did so for our sakes. But there is great need on
our part to bind ourselves to God. We are as prone
to start from good purposes and promises as water
heated to wax cold, and heavy things to fall down-
wards. Therefore we should, evening and morning,
when we go to the house of God or to the Lord's
table, on Sabbath days or fast days, solemnly bind
ourselves to God. Promises, covenants, vows, oaths,
and such like bonds, to tie us unto God, are as tutors
to incite us unto duty, and to check us for neglect
thereof. As, therefore, they are solemnly to be made,
so oft to bo renewed. This will make us more con-
scionable of duty, especially if it be done with a true
purpose of performing what wo tie ourselves unto, and
in singleness of heart. Seo more hereof in The Saints'
Sacrifice, on Ps. cxvi. 9, sec. 04 ; and on Ps. cxvi.
14, sec. 90, in the end of it, and 91.
Sec. 101. Of this word, ' Surelg.'
Ver. 14. Saying, Surely blessing I will bless thee,
and multiplying 1 will multiply thee.
Ver. 13-1 5. J
GOUGE ON HEBREWS.
53
In this verse the matter and form of God's promise
is set down ; whereby it is manifested to be an oath.
The first word, saying, hath reference to God, and it
implieth that the words of God himself are here pro-
duced.
The next word, surely, is in Greek used for the form
of an oath.
The first particle r, as here used with a circumflex,
is a note of a strong asseveration : which itself alone
signifieth surely, or truly.
The other particle, [Mriv, joined thereto, addeth em-
phasis, as if we should say, Certe quidem, Surely in
truth, see Chap. i. 6, Sec. 72. The LXX on Gen.
xxii. 17 have used this word, to shew that that which
followeth was the oath which God did swear. Other
Greek authors^ do also use it as a note of an oath.
Some, instead of the word used by the apostle, read
Amen, which is a strong asseveration. Hereof see
more in the Guide to go to God, or Explanation of the
Lord's Prayer, Sec. 241. But I suppose the word
used by the apostle to be the fittest for this place.
It is expressly said by God himself, ' I have sworn.'
This clause, therefore, ' in blessing I will bless,'
plainly demonstrates that this was God's oath. Gen.
xxii. 16, 17.
Of God's confirming his promise by oath, see Sec.
97.
Sec. 102. OJ the blessing j^romised to Abraham.
Two things doth God by oath promise to Abraham.
One general, which is, blessing.
The other particular, which was, m,ultiplication of
seed.
Of the word translated blessing, see ver. 6, Sec. 47.
Here blessing compriseth under it every good and
needful thing concerning body and soul, this life pre-
sent, and the life to come ; as health, wealth, honour,
long life, with other temporal good things ; and justi-
fication, sanctification, with other spiritual blessings ;
and the end of all, eternal salvation. All these make
to man's happiness, and therefore are comprised under
the word blessing.
Obj. Wicked men who are accursed enjoy the tem-
poral blessings, and Christ himself saith, * Woe unto
you that are rich,' Luke vi. 24. How then do these
tend to man's blessedness ?
Ans. Wicked men pervert the use of temporal good
things, and so make them to be a curse. But God
bestoweth such grace on the children of Abraham, as
they rightly use those temporal good things, and so
they prove a blessing. See more hereof in Domestical
Duties, treat, i. on Eph. vi. 3, sees. 101, 102, &c.
God said to Abraham, * I am thy exceeding great
reward,' Gen. xv. 1. Here he maketh it good, in this
phrase, * I will bless thee.' For God's reward is
' Kara. rraiSuv u/jivvi; vi fivv aVoXojXivai iikf^9r/iv. — DeinOSt.
Sic apiid Thucid. Xenoph. Flxton. aliosque veterea authores
post oi/.oirai addi solet ?i f/.hv. et jiisjurandum indicat.
blessing ; it makes a man blessed. So soon as God
had made man, he blessed him. Gen. i. 28, and v. 2.
After man's fall, all the good that God did and in-
tended to man, is comprised under this word blessed;
and that before, in, and after the time of the law ; yea,
in and after this world. Gen. ix. 1 ; Deut. xxviii. 3,
&c. ; Mat. V. 3, &c., and xxv. 84.
Blessedness is that summum bonum, that chief good,
whereof the heathen had a glimpse, but could not find
out wherein it consisted. It is that whereof Christ
saith, ' One thing is needful,' Luke x. 42. He that
is blessed in what he hath, needeth no more. He that
hath abundance of such things as make not blessed,
may be truly said to have nothing.
Indeed, there are many particulars to which blessed-
ness is annexed. Christ giveth instance of eight to-
gether, which are commonly called the eight beatitudes.
Mat. V. 3, &c. And the Scripture in other places gives
instance of many hundreds more ; but be they never
so many, they all meet and determine in one chief
good : as all_ the lines which proceed from a circum-
ference meet and end in the centre, all rivers in the
sea, all beams whereby the world is enlightened are
from the sun, and in the sun. There are many mem-
bers of one body, 1 Cor. xii. 12. The apostle reckon-
eth up many unities, Eph. iv. 4-6, which have refer-
ence to many hundreds and thousands, yea, and
millions of particulars. There is one Lord, millions
are servants to that Lord. There is one faith, but
multitudes of believers that are of that faith. One
baptism, but innumerable persons in all ages baptized.
So there is one blessedness, yet many virtues, graces,
duties, and means which concur to make up that
blessedness.
But to make this point the more clear, blessedness
is to be considered in the inchoation and progress
thereof ; or in the perfection and consummation of it.
In the inchoation and progress many means are
used, many graces obtained, many duties performed.
They that attain to blessedness must hear God's word,
and keep it, must fear God, must be poor in spirit,
must mourn, &c.
Blessedness is ascribed to all and every particular
saving grace, in two respects especially.
1. Because no blessedness can be attained without
all and every of them.
2. Because they who attain all and every of them
shall assuredly be blessed.
Quest. What if a Christian attains some of them,
though he have them not all ?
Ans. Whosoever hath one sanctifying grace, hath
every sanctifying grace. All sanctifying graces are as
so many links of one chain, whereby we are brought
to salvation. He that hath one hath all ; he that hath
not all, hath none at all.
He that hath any sanctifying grace is truly regene-
rate. Now regeneration consists of all the essential
parts of a spiritual man, (which are all sanctifying
54.
GOUGE ON HEBREWS.
[Chap. VI.
graces), as natural generation consisteth of all the
essential parts of a natural man. Yea, though in na-
tural generation there may bo a defect and want of
some parts, yet it never so falleth out in spiritual re-
generation.
Fitly therefore is blessedness ascribed to every par-
ticular grace, because he that hath one hath also every
one. He that is truly poor in spirit doth mourn, is
meek, and so in the rest.
I will not deny but some graces may more conspi-
cuously appear, and bo in their kind greater and more
eminent than others, as the stars in the heavens ; yet
in one degree or other, is every grace in every true
saint, and that while hero he lives on earth.
The perfection and consummation of blessedness
consisteth in that incomprehensible and eternal glory,
delight, and contentment which saints shall have in
heaven, where they shall in a beatifical vision see God
himself fi\ce to face, 1 Cor. xiii. 12, and where God
will be all in all, 1 Cor. xv. 28.
1. God's magnificence is herein much commended,
in that he maketh those blessed to whom he is pleased
to manifest his favour, and whom he will reward.
Under blessedness, more is comprised than all the
world can aflbrd. All things without blessedness are
nothing worth ; blessedness is of itself invaluable.
This is that treasure, and that pearl, for which he that
knoweth the worth thereof will sell that he hath, and
be no loser. Mat. xiii. 44-4G.
2. Let him that would have his' desire satisfied,
seek after blessedness. IMan can well desire no more
than to be blessed. If ho desire anything under it,
or without it, his desire is a mean and base desire.
3. This should make us observe the means to which
blessing is promised ; and this should make us dili-
gent in using those means. A man were better not
be than not be blessed ; but he that is blessed will
have great and just cause to bless him that hath given
him his being, and made him blessed.
4. This is a great aggravation of their wretched dis-
position, who being born and brought up under the
light of the gospel, live, lie, and die in their natural,
cursed condition.
The heathen could say that all things desire their
good ;' yet many men who live under the means
whereby that good is revealed, will not learn how they
may be blessed, much loss walk in the way that leadeth
to it. God for his part saith, ' Behold, I set before
you a blessing and a curse,' Deut, xi. 2G ; but many
wretched men regard nnt to 'choose the good part,'
as Mary did, Luke x. 42. Oh more than monstrous
ingratitude to God ! Oh the irreparable damage that
such bring to themselves !
Sec. 103. Of God's (thindanl hlessiiiff.
The foresaid blessing is further amplified by doub-
ling the phrase, thus, llexsin;/ I trill bless. This is an
' Ayahv Ta.rx lifiirxi. — Arisl. Ethic. Nicom. lib. i. cap. i.
Hebraism, frequently used in the Old Testament; and
it addeth much emphasis, for it setteth forth,
1. The certainty of a thing; as where the Lord
saith, * Seeing I have seen,' Exodus iii. 7. We thus
interpret it, ' I have surely seen.'
2. Diligence and pains in a thing ; as where the
daughters of Reuel said to their father concerning
Moses, ' drawing he drew us water,' Exodus ii. 19,
that is, with great diligence and much pains he drew
water for us.
3. Celerity and speed in doing a thing ; as where
David saith, It is better that ' escaping I should
escape,' 1 Sam. xxvii. 1. We thus translate it,
' should speedily escape.'
4. Abundance in giving a thing ; as in this, ' Bless-
ing I will bless.' Our former English thus translated
it in this place, * I will abundantly bless thee.'
5. Success in doing a thing, or a thorough doing of
it, or doing it to purpose ; as where Saul saith to
David, ' doing thou sbalt do, and prevailing thou shalt
prevail,' 1 Sam. xxvi. 25. We thus translate it,
' Thou shalt both do gi'eat things, and also shalt still
prevail.'
6. Finishing and perfecting a thing ; as where
Solomon saith to God, ' Building I have built thee an
house,' 1 Kings viii. 13. His meaning is, that he had
perfectly finished it.
7. A wonderful increase of a thing ; as in this phrase,
' Multiplying I will multiply.' Our former English
thus translate it, ' I will multiply thee marvellously.'
8. Long continuance ; as, ' waiting I have waited,'
Ps. xl. 1, that is, I have long waited.
This phrase, ' blessing I will bless,' gives us to
understand that blessings appertaining to Abraham
and to his seed are abundant blessings. God is no
way scanty to the sinful. He is exceeding bountiful
to them every way. It is observable that the Hebrew
useth this word hlexsinrj or blessed in the plural number,'
which, to translate word for word, signifieth blessed-
nesses. So much is intended under the fii'st word of
the fii'st psalm.
More expressly doth the wise man thus set down the
fore-mentioned point : ' A faithful man shall abound
with blessings,' Prov. xxviii. 20. In this respect the
psalmist saith, * The Lord daily loadeth us with his
blessings,' Ps. Ixviii. 10; and the apostle thus, 'God
hath blessed us with all spiritual blessings ;' ' He hath
abounded towards us,' &c., Eph. i. 3, 8. To this
purpose it is said, * Godliness is profitable unto all
things, having promise of the life that now is, and of
that which is to come,' 1 Tim. iv. 8.
God proportioneth his blessings according to his
own greatness. He setteth forth his magnificence in
blessing children of men.
Who would not depend upon such a Lord for
blessing ?
' *X'K, beatitudines ; TX*S, beatiludinea luce, Ps. cx.\viii.
1, 2.
I
Ver. 13-15.]
GOUGE ON HEBREWS.
How ought we to enlarge our hearts and open our
mouths in blessing God for so blessing us !
Sec, 104. Of the extent of Abraham's blessing to all
of his faith.
In setting down this blessing, the persons blessing
and blessed, the Giver and the receivers of the bless-
ing are distinctly expressed under these two pronouns
I, thee. The former hath reference to God, the latter
to Abraham ; for God saith to Abraham, ' I will bless
thee.' God, then, is the author and giver of blessing.
See ver. 6, Sec. 47.
Abraham is here to be considered as a public per-
son, and the father of the faithful ; so as what is here
confirmed to Abraham, may be applied to all the
faithful as truly and as efi'ectually as if God had said
it and sworn it to every one of them in particular. As
Levi is said to pay tithes in Abraham, Heb. vii. 9,
so all believers that have been since Abraham, and
shall be to the end of the world, are blessed in Abra-
ham : Gal. iii. 9, ' For it was not written for his sake
alone, but for us also.' Rom. iv. 23.
All they that are of the faith of Abraham, and none
but they, have a right to this blessing. For as there
is an extent in this pronoun thee (which is to be ex-
tended to Abraham and his seed, Gen. xii. 8, and xxii.
17), so there is a restraint therein. They must be
such as are of his faith, and in that respect accounted
his children. ' For they are not all Israel which are
of Isi'ael ; neither because they are the seed of Abra-
ham, are they all children,' Rom. ix. 6, 7. ' But they
which be of faith are blessed with faithful Abraham,'
Gal iii. 9.
Blessing, then, is proper only to the faithful. Read
the Scripture thorough, and observe where you find
any pronounced blessed ; I dare boldly say, you shall
find them in this sense to be of the seed of Abraham :
namely, as they are of the faith of Abraham, and walk
in the steps of Abraham, Ps. i. 1, and xxxii. 1, and
cxix. 1, and cxii. 1, 2.
Christ is the fountain of all blessing ; he is that
blessed seed. Gal. iii. 16. Out of him there can be
nothing but woe and curse. But all the faithful are
comprised in his seed. They are members of that
body, which is Christ, 1 Cor. xii. 12, and none but
they. Of such saith the apostle, * All are yours, and
ye are Christ's,' 1 Cor. iii. 22, 23.
1. How should this stir us up to be of this seed;
and to give no rest to our souls till we have some
assurance thereof. It would be better never to have
been of Adam, if we be not also of Abraham.
That brought us into a cursed condition ; this makes
us blessed.
That we may be of this seed of Abraham, let us set
Abraham before us, and consider how he believed,
that we may be of the same faith, Gal. iii. 7. Let us
also consider how he walked, that we may walk in such
steps, Rom. iv. 12,
Quest. Is it possible that we may be such as Abra-
ham was ?
Ans. Yes ; there are the same means and the same
Spirit to make us so ; and those means under the
gospel are more perspicuous and powerful.
Besides, though we have not such faith in the quan-
tity and measure, yet we may have it in the kind and
quality, even so far as will make us blessed,
2. Let such as have assurance that they are of this
seed content themselves in this, that they ai*e there-
upon blessed. They have no cause to envy any estate
of others that are not of this seed. For what can a
creature desire more than to be blessed ? yea, what
can the Creator give above that ? This is the summum
honum, the chief good of all.
Sec, 105, Of multiplication of seed, as a part of
Abraham's blessing.
One particular instance of the blessing promised to
Abraham is thus expressed : multiplying, I will mul-
tiply thee.
The verb 'jrX/jSuvu, translated multiply, is derived
from a noun, -TrXjj^og, that signifieth a mriltitude, Acts
iv. 32, which noun is derived from another verb, 'TrX'/jdoo,
that signifieth to fill, Luke v. 7, for by multiplying a
thing is made full.
Of the emphasis of doubling the word thus, ' mul-
tiplying I will multiply,' see Sec. 103.
The Hebrew, and the Greek LXX on Gen, xxii, 17,
do add thy seed in this last clause, thus : ' I will mul-
tiply thy seed,' But the apostle, for brevity's sake,
leaveth it out, and only repeateth this relative pro-
noun thee ; for it is apparent that the multiplication
here promised is, of Abraham's seed ; a man cannot
be multiplied but by his seed.
Quest. How can multiplication of seed be a part of
that promise which Abraham is said to obtain (ver. 15),
seeing in his lifetime he saw no great multiplication ?
Ans. 1. Abraham saw the beginning and ground-
work thereof ; for he had seed of his own body, and
that by Sarah his first wife, to whom the promise was
made, as well as to himself. Gen. xvii, 16, and xviii. 10.
2, He lived to see seed of that seed ; for Isaac had
two sons of fifteen years old, whilst Abraham lived ;
which ^ thus appeareth : Abraham lived one hundred
and seventy five years. Gen. xxv. 7 ; Isaac was born
when Abraham was an hundred years old, Gen. xxi. 5,
Isaac was sixty years old when Esau and Jacob were
born. Gen. xxv. 26 ; they therefore lived fifteen years
in Abraham's time.
3. I might here further add that Ishmael his son
had many children in his time, and that by Keturah
he had six sons, Gen. xxv. 2, every of which might
have many children in his days ; but because the
multiplication here mentioned is of the promised seed,
I pass by this third answer : the two former are sufii-
cient to satisfy the doubt.
But that which yet gives fuller satisfaction is the
56
GOUGE ON HEBREWS.
[Chap. VL
vigour of his faith, whereby he saw the day of Christ,
John viii. 50, aucl all that seed according to the flesh
and spirit which was promised him. He was by faith
as fully assured thereof, as if he had lived to the end
of the world, and seen all with his bodily eyes.
Of the seed here especially intended, see Sec. 104.
The multiplication of seed here promised, being
added to God's promise of blessing Abraham, giveth
evidence, that multiplication of seed is a blessing. In
this respect it is said, ' happy is the man that hath his
quiver full of them,' Ps. cxxvii. 5. Blessing is thus
exemplified : Ps. cxxvii. 5. * Thy wife shall be as a
fruitful vme, by the sides of the house : thy children
like ohve plants,' &c. * Thou shall see thy children's
children,' Ps. cxxviii. 8, G. On this ground, the
ciders of Israel thus blessed Boaz : ' The Lord make
the woman that is come into thine house like Rachel
and Uke Leah, which two did build the house of Israel,'
Ruth iv. 11.
Object. Multiplication of conception is set down as
a curse. Gen. iii. 16.
Ans. 1. It is not simply the multiplication of seed
that is there made a curse, but pain, and sorrow, and
danger, which accompany the same. Hereupon this
word sonoir is inserted thus : ' I will greatly multiply
thy sorrow and thy conception. In sorrow thou shall
bring forth children.'
2. In Christ, that which was at first set down as a
curse is made a blessing, 1 Tim. ii. 15.
Multiplication of seed is a means not only of in-
creasing and continuing the world, but also of increas-
ing and continuing the church in the world. And in
this latter respect it is a blessing ; it is the multipli-
cation of an holy seed, whereby Christ's kingdom is
increased, and not Satan's.
This manifesteth the undue desires of many, who
would have no children at all. To prevent children,
some will not marry ; others, though they marry, wish
that they may have no children, or if any, only one.
Others that have many children wish them dead.
Herein Christians use to be more faulty than the Jews
were. ^Yhat other reason can be rendered hereof,
than covetousness, dislrustfulness, discontentedness,
and such like corruptions ? Let us, for our parts,
shake ofl' these corruptions, and depend upon God's
providence for that seed which he shall be pleased to
bestow upon us. See more hereof Chap. xi. 11, Sec.
54, and Chap. xiii. 5, Sec. G5.
Sec. lOG. (y God's viulti}>hjinri seed.
Concerning multiplication of seed, we ought the
rather to depend on God's providence, because he
Baith, ' I multiply thee.' It is God that multiplieth
seed. God, when he had made male and female,
blessed them, and said unto them, ' Be fruitful, and
multiply,' &c., Gen. i. 28. The like he said to Noah,
after the flood. Gen. ix. 1. Therefore, children are
said to be an ' heritage of the Lord,' &c., Ps. cxxvii.
3. God is said to * open the womb,' Gen. xxix. 31,
33. He fs also said to ' close the womb,' Gen. xx. 18.
When Rachel said to her husband, ' Give me children,'
Jacob thus answered, 'Am I in God's stead?' &c.,
Gen. XXX. 2.
To give children is a kind of creation, which work
is proper to the Creator.
1. Let such as desire seed, seek it of him who is
able to give it, and multiply it. ' Isaac entreated the
Lord for his wife, because she was barren : and the
Lord was entreated of him, and Rebekah his wife con-
ceived,' Gen. XXV. 21. The like is noted of Hannah,
1 Sam. i. 10. Many wives, that have no children, are
ready to lay the blame upon their husbands, and many
husbands upon their wives, and thus set one against
another, and deprive themselves of that mutual com-
fort which they might have one in another. If they
would consider that it is God who giveth increase of
seed, such discontents would be much allayed.
2. Let such as have increase of seed, give the praise
thereof to him who giveth it ; as Leah did, Gen. xxix.
35, and Hannah, 1 Sam. ii. 1, &c.
3. That which God giveth, is to be given to him
again. To this purpose thus voweth Hannah, ' If
thou wilt give unto thy handmaid a male child, then
I will give him unto the Lord,' 1 Sam. i. 2. Children
are given to the Lord when they are instructed in the
will of God, and brought to fear God, and made his
servants.
Sec. 107. Of Abraham's numerous seed.
This emphatical phrase, ' multiplying I will multipy,'
sets out the exceeding great multitude of children that
proceeded from Abraham, even his innumerable pos-
terity, which is more expressly set down under these
phrases, ' like the dust of the earth,' Gen. xiii. 16,
' like the stars in the heaven, and the sand which is
upon the sea shore,' Gen. xxii. 17.
I suppose that there cannot be another instance
given of so numerous a posterity, as Abraham had ac-
cording to the flesh. But Abraham was a root of the
church, and in that respect was this extent of God's
promise especially verified.
This much commendeth the goodness of God, which
is extended to so many ; and from hence we may in-
fer, that they are not a few that shall be saved. For all
Abraham's seed after the spirit shall partake of sal-
vation. See more hereof Chap. ii. 10, Sec. 91, and
Chap. ix. 28, Sec. 140.
We have just cause to take notice of this extent of
the foresaid blessing ; for we among others partake of
the benefit thereof. That promise hath been extended
to us of this land, and that in these our days. Lot
our care be to shew ourselves true children of Abraham.
Sec. 108. 0/ Abraham's patient endicrinr/.
Ver. 15. And so, after he had patiently endured, he
obtained the promise.
Ver. 13-15.]
GOUGE ON HEBREWS.
57
These two particles, xa/ o'urw, aiid so, imply a con-
sequence following upon tliat which went before. The
consequence hath reference to God's promise confirmed
to Abraham by oath, which Abraham believing obtained
the benefit thereof, which is here set down in this verse.
That benefit is the consequence here intended.
This phrase, after he had patiently endured, is the
interpretation of one Grreek participle, iiax^oQufLvieag,
which being of the first aorist, that setteth out the time
past, may be thus also translated, having patiently en-
dured. Both translations make to the same purpose,
and shew that the reward of obtaining the promise
followed upon his patient enduring.
Of the notation of the word translated patiently en-
dured, see ver. 12, Sec. 86. It implieth two things,
patience^ and perseverance.^ For it signifieth, long to
endure with a meek and quiet mind. Thus it is ap-
plied to God himself, ,'j,a-/.^odufLuiv, Luke xviii. 7, /xax^odu-
,'/.£/, 2 Peter iii, 9, and to a wise husbandman, James v.
7, under whose example the emphasis of the word is fitly
set forth. For the husbandman waits for a crop from
the seedtime to the harvest, and in that time he oft
finds hard nipping frosts, blasting winds, scorching
heats, yea, sometimes drought through want of rain, and
sometimes floods through a great abundance of rain,
yet he continueth to wait till the time of harvest, and,
if he be not a covetous worldling, he waits with a quiet
mind, still hoping for a good crop, for in that hope
he soweth his seed.
This patient enduring hath reference both to a long
date, which requireth enduring, and also to such diffi-
culties as may fall out in that long time, which require
patience.
That Abraham did long endure, and that with
patience, is evident by the history of his life registered
in sacred writ.
A child was one special thing comprised under the
promise ; for it he waited till he was an hundred year
old. Was ever the like heard of any since the flood ?
Indeed, Shem was an hundred year old before he
begat Arphaxad; but he was born, and lived a great
part of his time before the flood. The other patriarchs
that lived betwixt Shem and Abraham, had chikken
before they were forty. Only Terah, the father of
Abraham, was seventy years old before he had a child ;
but the thirty years which Abraham waited, after the
seventieth year of his age, were much more than
Terah's first seventy. It is said of Zacharias and
Elizabeth his wife, that they were ' well stricken in
years,' Luke i. 7, but their age was not comparable
to Abraham's. He endured all his life long for the
promised inheritance. That Abraham endured all
that time patiently with a meek and quiet mind, is
evident by that constant, cheerful, ready obedience,
which he yielded to God upon all occasions ; never
gainsaying, or making question of any thing which
^ Of patience, see ver. 12, Sec. 86.
^ Of perseverance, see Chap. iii. ver. 6, Sec, 68, &c.
God said ; never fretting, nor murmuring against any
part of God' sword. This may be exemplified in sundry
particulars.
1. Upon God's command, ' he went out of his
country, and from his kindred, and from his father's
house,' Gen. xii. 1.
2. Upon God's appointment, he lived all his days
in a strange country, Heb. xi. 9.
3. Famines and other difficulties did not move him
to return to the place from whence God had called
him ; but other- where he provided for himself, Gen.
xii. 10.
4. Because God would have him only there to
sojourn, he was content to dwell in tents, G-en. xii. 8,
and xviii. 1, Heb. xi. 9. He built no palace, castle,
or house for himself.
5. In his ninety-ninth year, at God's command, he
was circumcised, and all his house at that time. Gen.
xvii. 23, 24. He feared not any such danger as befell
the Shechemites upon a like occasion, Gen. xxxiv.
25, &c.
6. Upon God's command he cast Ishmael out of
his house, though it were grievous to him, Gen. xxi.
12, 14.
7. Upon God's promise, ' against hope he believed
in hope, that he might become the father of many
nations,' Gen. xvii. 17, Kom. iv. 18.
8. Upon God's command, he was ready to sacrifice
his only, his beloved son, the son of promise, Gen.
xxii. 2, 10.
9. He purchased a burying-place for his wife, him-
self, and other patriarchs, in testimony" of his faith
that his posterity should enjoy that land, Gen. xxiii.
17, &c.
10. He would not suffer his son to be carried to the
country, out of which God had called him, Gen. xxiv. 6.
11. He would not make affinity with those strangers,
that were to be rooted out of that land, but sent to
take a wife unto his son from among his kindred, Gen.
xxiv. 3, &c.
12. He preferred the son of promise before all other
his children, and sent them all away from Isaac, Gen.
XXV. 6.
Of the difficulties which Abraham passed over,
see ver. 13, Sec. 94.
Sec. 109. Of the blessings u-hich Abraham enjoyed.
The main promise made to Abraham was to bless
him, ver. 14, which compriseth under it all manner
of good things, that any way tend to make man
blessed. See ver. 14, Sec. 102.
Of this word promise, see ver. 12, Sec. 87.
It is here said, that he obtained the promise. The
verb s'TriT-j'xi, obtained, is in Greek a compound.
The simple verb ruyy^dvu signifieth as much, and is
oft so translated, as Heb. xi. 35, Luke xx. 35. But
the preposition It/, ad, with which it is compounded,
questionless addeth some emphasis. It may imply
58
GOUGE ON HEBREWS.
[Chap. VI.
an obtaining to himself. He so obtained the pro-
mises, as he made them his own. He onl}' and liis
seed did partake of the benefit tliereof. Thus is this
compound used, Heb. xi. 83, Kom. xi. 7. To exem-
plify this in some particulars, the good things pro-
mised, which Abraham obtained, may be drawn to
three heads, temporal, spiritual, eternal.
Concerning tempoi'al blessings,
1. Ho was honourable in the place of his abode.
For the nations accounted him ' a prince of God'
among them, Gen. xxiii. IG, that is, a great prince.
2. Ho was so mighty a man, as out of his own
house he could raise an army. Gen. xiv. 14.
8. Ho was ' very rich in cattle, silver, and gold,'
Gen. xiii. 2.
4. He was beloved of the nations thereabouts ;
instance the good entertainment which Pharaoh, king
of Egypt, in a time of famine. Gen. xii. 16, and
Abimelech, king of the Philistines, gave him. Gen.
XX. 14. Instance also that courteous dealing which
he found at the hand of the Hittites, Gen. xxiii. G,
&c.
5. He had an heir, a lovely and gracious son, a son
of promise, Gen. xxi. 2, &c.
6. He saw his children's children ; for Esau and
Jacob lived some years in his time.
7. He lived many days, and those many days were
good days, Gen. xxv. 8.
8. He was full of years, which phrase implieth, that
he outlived not his good days. He was ' an old man
and full of years, aud died in a good old age,' Gen.
xxv. 8.
9. He left a blessed memorial behind him, none
ever a better. His memory yet as a laurel romaineth
fresh and green in God's church. He is counted and
called ' the father of the faithful,' Rom. iv. 11.
Concerning spiritual blessings, he was endued not
onl}' with those sanctifying graces, which were abso-
lutely necessary to the salvation of his soul ; but also
with such as exceedingly adorned and beautified his
profession, and made him a good parent, a good
master, a good neighbour, and every way good. In
regard of the eminency of those graces wherew'ith God
endued him, he was called the friend of God, 2 Chron.
XX. 7 ; Isa. xli. 8 ; James ii. 23.
Concerning eternal blessings, he had not only a part
of that rich and glorious inheritance in heaven, which
Christ by his blood hath purchased, but in some
respects he may be accounted among men, thechiefest
therein. See more hereof. Sec. U2.
Sec. 110. Of intit'uuf for God's promises.
The points before noted of Abraham, are written
not for his sake alone, but for us also, Rom. iv.
23, 24, even for our learning, Rom. xv. 4. So as
from Abraham's example we may well infer these
three points :
1. God's promises are to be waited for.
2. Waiting for God's promises must be with patience.
3. Fruition of the good things promised will be
obtained by a patient waiting for them.
1. That God's promises are to be waited for, is
manifest, not only by Abraham's approved example,
but also by the example of other patriarchs. Jacob
on his deathbed maketh this profession : * I have
waited for thy salvation, 0 Lord,' Gen. xlix. 18. ' I
waited patiently for the Lord,' saith the psalmist, Vs.
xl. 1. In the Hebrew, the word is doubled thus,
^DMp nipj expectando expectavi, * waiting I have waited ;'
of the emphasis hereof, see ver. 14, Sec. 103. Aa
this duty is commended by sundry approved ex-
amples, so it is expressly commanded : ' Wait on the
Lox*d,' Ps. xxxvii. 34, Prov. xx. 22.
1. God in his wisdom oftscttelh a long date- for the
accomplishment of his promises. All which time we
must w-ait, lest we fail of obtaining the benefit of the
promise.
2. God waiteth that he may be gracious to us,
Isa. XXX. 18. Should not we then wait his good
pleasure ?
3. The time which God appointeth is the fittest
season for eftecting a thing. That time therefore is
to be waited for. It is a great fault to prescribe a
time to God ; and if in that time God accomplish not
his promise, to distrust the truth thereof, and there-
upon either to faint, or to use indirect means, as Saul
did, 1 Sam. xxviii. 7. It was an atheistical speech of
a profane king to say, ' What should I wait for the
Lord any longer ?' 2 Kings vi. 33.
Sec. 111. Of trail inr/ with patience.
It was shewed Sec. 108 that the word fiaxPoSv/M^aag,
which the apostle useth, intendeth patience in waiting.
This phrase, ' I was dumb, and opened not my mouth,'
Ps. xxxix. 9, implieth the psalmist's meek and quiet
spirit. ' It is good both to hope and to be silent,'
Lam. iii. 26, that is, quietly to wait for the salvation
of the Lord. For ' in rest and quietness shall you
be saved,' Isa. xxx. 15. The psalmist giveth this
reason thereof, ' because thou, Lord, didst it.' For
such ought our respect to be to God, as we grudge not
against anything that ho doth, but contentedly and
patiently expect the issue thereof, which will prove
good to them that so wait.
Contrary hereunto is their perverse disposition who
grudge and murmur at God's dealing with them, as
when he stayeth longer than they looked for before he
accomplish his promise, or when he bringeth them
into any straits or distresses, or when some outward
likelihoods appear against the promises which they
have looked for. Examples of these and other like
cases we have of the Israelites while they were in the
wilderness, and of God's severe judgments on them
for the same, whereupon the apostlo giveth this ad-
monition to Christians, ' Neither murmur ye, as some
of them also murmured, and were destroyed of the
Ver. 13-15.]
GOUGE ON HEBREWS.
59
destroyer,' 1 Cor. x. 10. Hereby they tempted God.
See Chap. iii. 9, Sec. 96.
This discontented disposition argueth a light esteem
of God, and a little faith in God's power, providence,
wisdom, truth, mercy, and other divine properties.
Though they may seem to wait, yet their waiting can
be no way acceptable to God.
Sec. 112. Of the benefit of patient icaitinr/.
The special benefit which they that patiently wait
God's time for accomphshing his promise have is, that
they shall obtain the good things promised. This in
general was prayed ver. 12, Sees. 87, 88. It might
further be confirmed by Caleb's and Joshua's and the
other believing Israelites' entering into Canaan, and by
David's possessing the kingdom of Israel, and by
sundry other particular instances recorded in Scrip-
ture. It is said of old Simeon, that he ' waited for
the consolation of Israel,' which was for the exhibition
of the Messiah, and, according to his expectation, he
saw him before he died, Luke ii. 25, &c. Especially
is this verified in the heavenly inheritance, which all
true believers that wait for it do enjoy. * Wait on
the Lord, and he shall save thee,' Prov. xx. 22.
The truth and faithfulness of him that maketh the
promise giveth assurance hereof.
This is a strong motive to stir us up to shew our-
selves to be children of Abraham, and that in a patient
waiting for the accomplishment of such promises as
God maketh to us. There are many great and pre-
cious promises made to Christians. They who, as
Abraham, patiently wait, shall assuredly be made par-
takers of the good things promised. Acquaint your-
selves, therefore, with these promises, and rest upon
the accomplishment of them in due time.
Sec. 113. Of the resolution o/Heb. vi. 13-15.
Ver. 13. For when God made promise to Abraham,
because lie could sivear by no greater, he sioare by him-
self, ^ ^
14. Saying, Surely blessing I will bless thee, and
m^dtiplying I toill multiply thee.
15. And so, after he had patiently endured, he ob-
tained the promise.
The sum of these three verses is, the recompence
of Abraham's faith.
Two things are here to be considered :
1. The occasion of producing this instance, in this
causal particle /or.
2. The exemplification of the point itself. Hereof
are two parts :
1. The grounds of Abraham's faith.
2. The efiect thereof, ver. 15.
The grounds are two : 1, God's promise ; 2, God's
oath.
In setting down the former, two things are ex-
pressed :
1. The persons. 2. The promise itself.
The persons are of two sorts :
1. He who maketh the promise, God.
2. He to whom the promise is made, Abraham.
The promise itself is,
1. Generally hinted in this phrase, made promise.
2. Particularly exemplified, ver. 14.
God's oath is, 1, generally aSirmed thus, he sware ;
2, particularly amplified by the object by whom he
sware.
The object is, 1, propounded in this word, himself.
2. Proved by his superiority over all, thus expressed,
because he could swear by no other.
In the exemplification of God's promise confirmed
by oath is set down, ver. 14,
1. The note of the oath, surehj.
2. The matter of the promise so confirmed. This is,
1. Propounded in two branches : one general,
blessing ; the other particular, multiplying .
2. Amplified by the measure of both, and that by
doubling the words.
In setting down the efi'ect or fruit of Abraham's
faith, two points are noted, ver. 15 :
1. The means used on Abraham's part.
2. The kind of efi'ect.
The means noteth out two graces : 1, enduring ; 2,
imtience.
In the effect is expressed,
1. An act, obtained. 2. The subject matter, the
promise.
All these points are amplified by the order. First
the means was used, then the reward was obtained.
Sec, 114. Of observations raised out of Heb. vi.
13-15.
I. All believers may expect what Abraham obtained.
The connection of this example of Abraham with the
former general exhortation, by this causal particle /or,
evidenceth as much. See Sec. 91.
II. Abraham's example is an especial pattern. It
is therefore here produced. See Sec. 92.
III. Fit names are of good use. Abraham's faith
was supported by his name. See Sec. 93.
IV. God's promise is the ground of faith and pa-
tience. For this end is mention here made of God's
promise. See Sec. 96.
V. God covfirms his promise by oath He sware.
See Sec. 97.
VI. God sware by himself. This is expressly set
down. See Sec. 98.
VII. None is greater than God. This is taken for
granted. See Sec. 99.
VIII. An inferior must not be sworn by. For this
end God sware by himself. See Sec. 99.
IX. Godframeth his oath after the manner of man.
The Greek word translated surely was a word used in
men's oaths. See Sec. 101.
X. God's reward makes blessed. It is therefore
comprised under this word blessing. See Sec. 102.
60
GOUGE ON HEBREWS.
[Chap. VI.
XI. God is tlie fountain of hlessiny. It is God
that saith, 7 will hiess. See Sec. 10-4.
XII. God hicsseth abundantly. The doubling of
this phrase, hlessiny I will bless, intends as much. See
Sec. 103.
XIII. Blessing is jtroper to tlie faith fid. They arc
comprised under this pronoun thee. See Sec. 104.
XIV. Children are a blessing. For this end mul-
tiplying is added to blessing. See Sec. 105.
XV. God qives children. God saith, ' I will mul-
tiply.' See Sec. lOG.
XVI. Many children are a blessing. This is in-
tended under the doubling of this phrase, multiplying
J toill 7niiltiply. See Sec. 105.
XVII. Abraham had an innumerable seed. This
doubled phrase, midtijdying I will multiply, is ap-
plied to him. See Sec. 107.
XVIII. Abraham long expected things promised.
XIX. Abraham's long expectation was loith much
ptatience. These two last observations arise from the
Greek compound word, thus translated, patiently
endured. See Sec. 108.
XX. Abraham enjoyed tvhat he waited for. This is
expressly set down Sec. 109.
Of three general observations inferred from Abra-
ham's pattern, see Sees. 110-112.
Sec. 115. 0/ God's conforming himself to man.
Ver. 16. For men verily sivear by the greater : and
an oath of confirmation is to them an end of all strife.
This verse is here inserted as a reason of that which
went before. So much is evidenced by this causal
particle ya^, for.
Now two things were before noted of God : one
general, that he sware ; the other particular, that he
sware by himself. The reason of both these is here
rendered.
The reason of the former is taken from the end of
swearing, which is to work such credence in men's
minds as may take away all doubt about the thing
controverted, and end the strife.
The reason of the latter is taken from men's usual
practice in swearing, which is to swear by the greatest.
The apostle begins with the particular, which is the
person by whom men use to swear ; because the latter,
which is the general, will better agree with that which
follows, about the end of God's swearing, vers. 17, 18.
The apostle here inscrteth the ordinary note of
asseveration, /ib, verily, because experience verifieth
the truth of what he ailirms ; and withal he gives us
to understand that this is a considerable point. And
surely it is very considerable that God should conforni
himself to man, as this causal particle for, and the
force of the reason couched under it, doth intend.
This is further manifested by those passions, ail'ec-
tions, actions, parts, and other like things appertain-
ing to man, which God assumeth to himself, and in
Scripture are attributed to God.
This God doth to condescend to us, and to help
our weakness, who cannot so well conceive heavenly
mysteries unless they be set forth by earthly resem-
blances : ' If I have told you earthly things, and ye
believe not, how shall ye beUeve if I tell you of
heavenly things ?' John iii. 12.
1. This doth much commend God's fatherly respect
to us, and tender care over us.
2. This should stir us up to give the more heed
hereunto, that we may bo the better instructed hereby.
Let our dealing one with another move us to have
God's like dealing with us in higher account. If man's
swearing be regarded, how much more should God's ?
As God is infinitely greater in majesty, power, truth,
faithfulness, and other like excellencies, so ought we
to give more credence to God's oath than to any
man's.
Sec. 116. Of 7nan's shearing, and the lawfulness
thereof.
This phrase, men swear, implieth an usual custom,
which is not disproved, but rather approved ; and that
two ways :
1. In that it is here brought in as a ratification of
that which God did. God sware, because men use to
do so.
2. In that God herein conforms himself to men; but
the righteous God will not conform himself to any
creature in any evil.
Obj. Hatred, anger, jealousy, revenge, with other
like passions, are attributed to God.
Ans. These are not simply evil in themselves.
Being placed on their right object, and well ordered,
they are good ; they are in that respect fruits and
efiects of justice.
By this act of swearing attributed to men, as here
it is, it appears that it is lawful for men to swear :
* Thou shalt swear by the name of the Lord,' Dent,
vi. 13. Express injunctions in sundry cases are given
about this point ; as Exod. xxii. 11 ; Num. v. 19 ;
1 Kings viii. 31. Saints, guided by God's Spirit,
have both themselves solemnly sworn, Gen. xxi. 31 ;
1 Sam. XX. 42, and also caused others so to do. Gen.
xxiv. 3, and xlvii. 31.
Obj. Those are instances of the Old Testament.
Ans. Approved examples about general moral duties,
which belong to all ages, registered in the Old Testa-
ment, are good warrants for Christians living in the
New Testament. Such things are written for our
instruction, Kom. iv. 29, and xv. 4.
Besides, this prophecy, ' Every tongue shall swear
unto the Lord,' is a prediction concerning the times
of the gospel, Isa. xlv. 23. This phrase, ' I call God
for a record upon ray soul,' which the apostle useth,
2 Cor. i. 23, sets down the form of an oath. Angels
arc brought in swearing, Pan. xii. 7 ; llev. x. 6 ; but
a pattern taken from angels is for Christians as well
as for Jews.
Ver. 16.]
GOUGE ON HEBREWS.
61
As for men's swearing, it is a branch of their respect
to God and man :
1. To God, in that thereby his name is invocated,
and he worshipped ; yea, also in that sundry of his
divine excellencies are acknowledged ; as his omni-
science, omnipresence, providence in ordering all things,
sovereignty, power, justice, truth, &c.
2. To man, in that in sundry cases his innocency is
cleared, suspicions are removed, truth is manifested,
and controversies are ended.
These respects which an oath hath to God and man
give good proof of the lawfulness of it.
Sec. 117. Of swearing laivfuUy.
That which in general is^lawful must lawfully be
used ; it is therefore requisite to consider what things
concur to the making up of a lawful oath. They are
in special four :
1. The person that sweareth.
2. The matter that is sworn.'
3. The manner of swearing.
4. The end of swearing.
1. Two things concur to make a man fit to swear :
(1.) That he be of understanding and discretion,
well to know what he doth. On this ground babes,
idiots, frenzy persons, are not fit to swear.
(2.) That they have power to make good what they
swear. As they who are under the power of others
might not make a vow of those things which they that
were over them might null or make void, Num. xxx.
3, &c., so neither may such swear in like case.
2. Four things are requisite for the matter of an
oath :
(1.) That that which is sworn be a truth ; and that
both logically, as the thing is indeed, and also morally,
as he that sweareth conceiveth it to be. That which
Paul thus by oath affirmed (' The things v^hich I write
unto you, behold, before God, I lie not,' Gal. i. 20),
were logically true, and morally also.
(2.) That it be possible. To swear to do an im-
possible matter, is to bring a necessity of perjury.
Well, therefore, did Abraham's servant interpose this
caution : ' Peradventure, the woman will not be willing
to follow me unto this land,' Gen. xxiv. 5.
(3.) That it be just and lawful. Righteousness is
one of the requisites in an oath, Jer. iv. 2. To swear
an unjust and unlawful thing is to impose a necessity
of sinning, and that either by doing that which ought
not to be done, or by not doing that which he hath
sworn to do.
(4.) That it be weighty, and such a matter as no
other way can be determined. This may be implied
under this requisite of an oath, ' in judgment,' Jer. iv.
2. The highest judge is appealed to in an oath. But
he must not be troubled in trifles ; they must be great
matters that should be brought to Moses, the highest
judge among the Israelites, Exod. xviii. 22. Much
more must they be great and weighty matters that are
brought before the highest Judge of heaven and
earth.
3. Two things especially are to be observed in the
manner of swearing :
(1.) That it be done deliberately, and advisedly.
This is also intended under this phrase, ' in judg-
ment.'
(2.) That it be done piously, with hearts lift up unto
him by whom we swear. These cautions are joined
together : ' Thou shalt fear the Lord thy God, and
serve him, and shalt swear by his name,' Deut. vi. 13.
' Be not rash with thy mouth, and let not thy heart
be hasty to utter anything before God,' Eccles. v. 2.
The apostle putteth a Ecce before his oath, 'Behold,
before God I lie not,' Gal. i. 20.
4. There are two general ends of an oath: 1, God's
glory ; 2, man's good : and that in reference to others,
or ourselves.
(1.) God's glory is aimed at, when, in respect to
him and his divine attributes, we make him our Judge,
and answerably order all things in the oath, as may
set forth the glory of his excellencies. ' Whatsoever
we do, we must do all to the glory of God,' 1 Cor. x.
31. Much more this great and weighty matter of an
especial appeal to him.
(2.) Man's good is aimed at in reference to others,
when we swear to clear his integrity, or to declare that
which is his right. ' All things must be done with
charity,' 1 Cor. svi. 14. Much more this great and
weighty matter.
The good which we ought to aim at in reference to
ourselves is, that our innocency may be justified, 1
Kings viii. 32.
A special end of an oath is to put an end to con-
troversies. Hereof see Sec. 121.
Sec. 118. Of cm oath, what it is.
That the fore-named direction about swearing law-
fully may be the better observed, it is requisite to
know what an oath is ; and what the several kinds
thereof be.
An oath is a sacred attestation, whereby God is
made a judge of what is attested.
This word attestation signifieth more than a bare
affirming or denying of a thing. It is a kind of con-
firming of a thing by witness,' in that he by whom one
swears is made a witness of that which is sworn, Rom.
i. 9.
This epithet sacred is added, because therein the
swearer hath to do with God, making his appeal to
him, and calling upon him ; for a right Chiistian oath
must be made by God. See Sec. 120.
God is in an oath made a judge in two respects :
1. In regard of his omniscience, who knoweth all
things, past, present, and to come ; secret and open,
yea, even the secret intentions of the heart.
' f/,ec^rvpi>f/,ai, attestor, I call to witness, or, I affirm upon
witness.
62
GOUGE ON HEBREWS.
[Chap. VI.
2. In re;:(ard to his omnipotency, in that ho is able
to take such vougoancc as may make all creatures fear
to provoke him.
Hence is it that an oath is counted so strong a bond,
and that it puttcth an end to difterenccs, because it is
supposed that no man dares make God a witness of
any untruth, or provoke such a judj^e to execute ven-
geance. ' It is a fearful thing to fall into the hands
of the living God, Heb. x. 31.
Sec. 119. Of the several hinds of stoearinrf,
An oath may be distinguished according to the
ground, matter, and manner of it.
1. The ground of an oath is either imposed, o^xo;
irraxroi, jurainoittim dehiluin, ah alin im pactum ; or
free.
An oath may be imposed by such as have authority,
or such as pretend damage.
By reason of his authority Abraham made his ser-
vant to swear, Gen. xxiv. 3, and Jacob his son. Gen.
xlvii. 31. Thus might the high priest under the law
impose an oath, Num. v. 19, and public judges, Exod.
xxii. 8. This power public judges ever had and still
have.
Upon pretence of damage one neighbour might re-
quire an oath of another, 1 Kings viii. 31 , 32.
A free oath is that which one on his own pleasure
taketh, to move others the more to believe what he
saith. This may and must be done when the matter
makes to the glory of God, 1 Kings xxii. 14, or our
neighbour's special good, 1 Sam. xiv. 45, or our own
suspected integrity, 1 Sam. xxvi. 10.
2. The matter of an oath is something past or pre-
sent, or else something to come. The former end of
an oath is called assertory, whereby something is
affirmed or denied. Thus David by an oath affirmed
that he was in danger of death, and the widow of
Zarephath denied by oath that she had not a cake,
&c., 1 Kings xvii. 12.
The latter kind of oath, which concerns things to
come, is called promissory, as when king Zedekiah
Bware that he would not put Jeremiah to deatli, Jer.
xxxviii. 16.
3. The manner of swearing hath respect to circum-
stances ; as the persons betwixt whom the oath is
made, the place where, the time when, the occasion
why, with other the hke. Thus an oath is public or
private.
A public oath is many ways differenced, as when a
nation or congregation swear to God, 2 Chron. xv.
14 ; or when one nation sweareth to another, as the
Israelites did to the Gibeonitcs, Josh. ix. 15 ; or sub-
jects to their governors, as the Gileadites to Jephthah,
Judges xi. 10.
A private oath is betwixt particular persons, as that
which was made between Jonathan and David, 1 Sam.
XX. 42.
The evidences of all the fore-mentioned kinds of
swearing, being approved in sacred Scripture, give
proof that they are all warrantable.
Sec. 120. 0/ sirearinfj by God alone.
The projier object of men's swearing is thus set
down, xara ro\J /msi'!^ovo;, b)/ the grealcr. Hereby God
is meant, God alone. For men that swear are here
considered as creatures distinguished from their Crea-
tor. Now all creatures in reference to their Creator
are fellow-servants ; and in that respect none so great
over another as meet to be sworn by. Besides, all
other creatures were made for man. God gave man
dominion over all creatures in the air, waters, and
earth. Gen. i. 28. The heavens are made a covering
for him ; the sun, moon, and stars to give him light ; yea,
the angels have a charge given unto them to keep man
in safety, Ps. xci. 11, and they are ministering spirits
for him, Heb. i. 14. Now that for which other things
are is counted the best.' There being then among
creatures no greater than man by whom he may swear,
he may swear only by the Creator.
As God, because he had no greater than himself,
did swear by himself, so man, because he hath no
gi'eater than God, must, when he sweareth, swear by
God. This exclusive particle only, which Christ
addeth to serving of God, Mat. iv. 10, is to be applied
to swearing by God. For both these are joined to-
gether, Deut. vi. 13. This phi-ase, ' unto me every
tongue shall swear,' Isa. xlv. 23, is exclusive ; it ex-
cludeth all but God ; and this, ' he that sweareth in
the earth, shall swear by the God of truth,' Isa. Ixv. 10.
1. Divine properties arc attributed to that by which
men swear ; as, omnipresence, omniscience, search-
ing the heart, sujDremc sovereignty, power to revenge,
and the like, which are proper to God alone. That
which the Lord saith of the last of these, ' To me be-
longeth vengeance,' Deut. xxxii. 35, may be said of
all the rest : to the Lord belongeth omnipresence,
omniscience, &c., even to him alone.
2. Divine worship is given to him by whom men
swear, for there is divine invocation comprised in an
oath, which is a principal part of divine worship.
3. It is a gi-eat debasement for man to swear by any
other than God, in that he maketh himself inferior to,
and less and lower than that by which he sweareth.
4. It addeth much to God's honour, to have such
a prerogative proper and peculiar to himself.
Sec. 121. Of the inviolableness of an oath, uhereby
iUlf'eirnccs are ended.
One special end of men's swearing is thus expressed,
* An oath for confirmation is to them an end of all
strife.'
The principal end of an oath is bi; ^-Zdiusiv, for con-
firmatinn; the other words arc as a consequence follow-
ing thereupon, which is to end and determine matters in
question, whereupon differences and controversies arise.
> T« ya^ t,Z 'itixa tUXrirm. — Aritt. Pht/s., lib. ii. Cap. iii.
Ver. 16.]
GOUGE ON HEBREWS.
63
The word j3;Qa.wi(fig, translated confirmation, is de-
rived from that jSi^aiog, which is translated stedfast,
Chap. ii. 2, Sec. 11. It impUeth such a confirma-
tion as is not rashly to be gainsaid and contradicted,
for it must put an end to contradictions.
The word avnXoyia, translated strife, properly sig-
nifieth contradiction. It is derived from a compound
verb avTiXiyoo, that signifieth to speak ayainst, John
xix. 12 ; or contradict, Acts xiii. 45 ; or gainsay, Rom.
X. 21. Answerably this noun is translated contradic-
tion, Heb. vii. 7, and xii. 3 ; and yainsaying, Jude
11
The noun cs^aj, translated end, signifieth the utmost
border or bound of a place. In the plural number,
iTiPara, it is translated utmost imrts. Mat. xii. 42 ; and
ends, Kom. x. 18. A privative preposition, a, joined
with this word a'Xi^avTog, signifieth endless, 1 Tim. i. 4.
By these notations of these words, this phrase ap-
peareth to be very emphatical, and they shew that the
use of an oath is fully to resolve matters in question,
so as thereupon no gainsaying is to be made, in that
there remains nothing to be further said in and about
that point. This is the main end of an oath, to put
an end to differences.
Man J' are of opinion that two ends are here intended.
One in this phrase, for confirmation ; the other in this,
an end of all strife.
The former, they refer to a promissory oath, the
end whereof is,
First, To bind him that sweareth to make good his
word.
Secondly, To persuade them for whose sake he
sweareth to rest on his word.
Thus an oath is for confirmation.
The latter they refer to an assertory oath, which is,
1 . To bind the swearer to utter the whole truth,
and nothing but truth.
2. To persuade others, that that which is sworn is
such a truth as they may well rest upon. Thus an
oath proves to be ' an end of all strife.'
When no witnesses can be brought to prove a thing,
nor sure evidence given, whereby the matter in ques-
tion may appear to be true, nor undeniable reasons on
either side given in matters of doubt, gi-eat controversy
useth to be made thereabouts ; but an oath useth to
end this controversy, and that because Grod, who
knoweth the truth, who loveth truth, whohateth false-
hood, who can and will revenge falsehoods, is made a
witness and judge. And it is taken for granted, that
no man will provoke God to take vengeance on him.
• By this it appeareth that an oath is a most firm,
and inviolable bond. Men living rest on it, as Abra-
ham rested on his servant's fidelity, when his servant
swore to him ; this was a promissory oath. Gen. xxiv.
9. So David rested upon Achish's favour, when he
thus sware unto him, * Surely, as the Lord liveth, thou
hast been upright,' &c., 1 Sam. xxix. 6; this was an
assertory oath. Yea, dying men also use to rest upon
an oath, as Jacob did when Joseph sware to bury him
as he desired, Gen. xlvii. 31.
The apostle inserteth this relative, ahroTg, to them,
in reference to men before mentioned, for they cannot
know others' intents for things to come, nor the truth
of their words concerning things past, but by proofs ;
and an oath in sundry cases is the onl}' proof and
evidence that can be given. Men therefore use to rest
therein, and so they ought to do. God knows the
truth of men's words, either in asserting things past,
or in promising things to come, so as in reference to
God there is no need of an oath, neither is it properly
to him an end of strife. But men need this kind of
proof, and to them it is an end of strife.
This general <7rdGrig, all, is added, because there are
sundry cases concerning things past, present, and to
come, public and private, as was shewed Sec. 119,
wherein there is need of an oath to satisfy and settle
men's minds aiout the truth of them, and in them all
men must upon an oath rest satisfied, if at least there
be no apparent reason to the contrary, ' An oath is an
end of all strife.'
Sec. 122. Of the error of anabaptists in condemning
all sxoeariny.
There are sundry errors contrary to the fore-men-
tioned doctrine of an oath.
1. Anabaptists hold that it is unlawful for Christians
to swear. The contrary doctrine, concerning the
lawfulness of an oath, is sufliciently proved before,
Sec. 116.
Anabaptists herein shew themselves disciples of the
ancient Manichees, who denied the Old Testament to
be God's word ; and that, among other reasons of
theirs, because it justified the lawfulness of swearing.
The main ground that anabaptists pretend is taken
from these words of Christ, ' Swear not at all, neither
by heaven,' &c., Mat. v. 34. The like is set down
James v. 12.
Ans. They raise their argument from a mistake of
the true sense of these Scriptures, for they take that
to be spoken simply, which is intended respectively.
That Christ did not simply forbid swearing, is
evident by this which he saith before in his sermon,
* Think not that I am come to destroy the law or
the prophets,' Mat. v. 17. Both law and prophets do
approve swearing on just occasion, as was shewed Sec.
116. Christ's main scope in that part of his sermon,
wherein he interpreteth many of the commandments
of the moral law, is to clear that law from the false
glosses of the pharisees. Now concerning this law of
swearing, the pharisees taught two things.
1. That they might not forswear themselves, which
if they did not, they thought that the third command-
ment was observed.
2. That they might swear by some creatures, as by
heaven, earth, &c.
Against these two errors Christ directed his speech.
C4
GOUGE ON HEBREWS.
[Chap. VI.
Against the first thus : To swear unduly is against
the third commandment, which saith, ' Thou shalt not
take the name of the Lord in vain,' Exod. xx. 7. So
as they who did not rightly observe the rules of swear-
ing, took God's name in vain, and brake the third
commandment.
Against the second thus : God's glory is some way
or other manifested in his creatures, for ' heaven is
God's throne, earth his footstool,' and so in the rest.
In which respect, to swear by creatures is to dishonour
God.
Anabaptists urge this phrase, iwt at all. To this I
answer, that the clause may have a double reference.
1. To vain swearing, which is the point that Christ
there labourcth to suppress, so as iu this sense ho in-
tends thus much : be not moved on any occasion to
swear vainly and unduly.
2. To swearing by creatures, then it intends thus
much, swear not at all, by heaven or earth, or any other
creature.
Again, anabaptists press this phrase, ' Let your
communication be. Yea, yea. Nay, nay,' Mat. v. 37.
In answer to this, I grant that these phrases. Yea,
yea, Naij, iiaj/, do imply a simple affimation or negation,
without confirming it by oath ; but withal I say, that
this direction is about a man's ordinary and common
communication, when there is no great or weighty
cause to affirm or deny upon oath.
Lastly, they insist upon this phrase, * Whatsoever
is more than these comcth of evil.'
Two things are answered hereunto :
1. That the occasions that force men to swear,
though the oath be duly and justly made, come of evil,
namely, of the evil disposition of them who will not
believe a truth spoken, unless it be confirmed by oath.
2. That to use asseverations and oaths in ordinary
speech is of an e^^l disposition, or of the devil himself,
who is that evil one.
As for that which is written, James v. 12, we are to
hold that the disciple who useth his Master's own
words, used them in his Master's sense. It appeared
that the errors about swearing, which were frequent in
Christ's time, continued also in that time wherein the
apostle James wrote his epistle, and therefore in his
Master's words and sense he laboured to suppress that
evil custom.
Obj. To justify swearing is to give liberty to common
swefiring.
A)is. 1. Not so. Doth justifjnng true religion give
liberty to superstition ?
Avs. 2. Necessary truths must not be concealed,
much less denied, because they may bo perverted.
Some men have such a spider-like disposition as they
will suck poison out of the sweetest flowers.
Sec. 123. Of undue stoearinfj by creatures.
A second error is swearing by creatures. This is
not only practised by the vulgar sort of papists in their
ordinary speech (who commonly swear by the rood,
cross, mass. Virgin Mary, Peter, and sundry other
saints), but it is also used in their public courts, and
solemn oaths, thus, * by God and the Virgin Mary,'
' by God and the holy gospel ' yea, it is also justified
by their divines.' The llhemists, in their annotations
on Mat. xxiii. 21, have this gloss : 'Swearing by crea-
tures, as by the gospel, by saints, is all referred to the
honour of God, whose gospel it is, whose saints they
are.'
Aus. 1. Their manner of referring that which they
do to the honour of God is without and against God's
word, and this conceit hath been the occasion of most
of their idolatry.
Ans. 2. God's honour is simply to be referred to
himself, and not relatively in and through his creatures :
* I am the Lord,' saith he ; ' that is my name, and my
glory will I not give to another, neither my praise to
graven images,' Isa. xlii. 8.
A)is. 3. That manner of referring honour to God
draws men's minds from the Creator to the creature.
They have in such an oath their minds so fixed on the
creature by whom they swear, as they think not on
God.
Herein papists do justify pagans, who swear by their
false gods, as Laban did, Gen. xxxi. 53.
Scholars in their ordinary grammar schools, yea,
and in universities too, and in other places where they
write or speak Latin, do justify the practice of heathens
herein by using the very words and phrases of the
heathen, which were concise forms of their swearing
by their idols, such as these, Hercle, 2Ieherde, Pol,
yEdepol, Dii immovtales, with the like.
Profane persons among us do herein exceed both
papists and pagans. Scarce a creature can be thought
on by which they do not swear. They swear by the
heaven, by the sun, by the light, and by aU^the host
of heaven. They swear by all things on earth that
are for man's use, as bread, meat, drink, money, fire,
and what not. They swear by the parts of man, as
soul, heart, body, head, and other parts. They swear
by the body of Christ himself, by his blood, by his
wounds, by his cross, &c. They swear by graces and
virtues, as faith, truth, honesty, with the like. They
swear by mere toys. As the Gileadites and Ephraim-
ites were distinguished by their manner of speech.
Judges xii. G, so many pagans, papists, pi'ofane and
pious persons, bo distinguished by their manner of
speech. Pagans swear by false gods, papists by saints,
profane persons by mute things, pious persons only i
by the true God, and that on just occasion, and in a
due manner.
Sec. 12-4. Of siveariny thinys unlau-ful.
A third error is either to swear, or to cause others
to swear, that which is unlawful. Into this error do
papists fall many ways.
' Uouav divines in their annot. on Gen. xlii. 15.
Ver. 16.]
GOUGE ON HEBREWS.
65
1. They swear, and cause others to swear, that which
oft proves to many impossible, as perpetual continency ;
for they who admit any into religious orders make
them vow and swear perpetual continency ;^ and all
that enter into such orders among them, do vow and
swear as much. Now it is not in man's power to be
perpetually continent. To many it is a matter of im-
possibility. Christ speaking of this point thus saith,
' He that is able to receive it, let him receive it,' Mat,
xix. 12. Hereby he implieth that some are not able ;
it is not possible for them to be continent, at least in
a single estate, without the benefit of marriage.
2. They take children that have parents living into
religious orders, without and against their parents'
consent f which children being so taken in, they cause
to swear obedience to these orders ; yet such children
are not in capacity to keep that oath. They are under
the power of their parents, who have authority to make
void their oath.
3. They make many to swear things uncertain, as
in the case of regular obedience.^ They who are
placed under such and such superiors must swear to
do what their superiors shall enjoin them ; though
when they take the oath they know not what they will
enjoin. The rule of this blind obedience is that which
Absalom gave to his servants in these words, ' have
not I commanded you ?' 2 Sam. siii. 28. On this
ground have many zealots attempted to commit trea-
sons and murders, and received the reward of traitors
and murderers.
To this head may be referred oaths of giving what
others shall desire, though they know not what those
others will desire. The head of John the Baptist was
cut off by this means, Mat. xiv. 7-9.
4. They bring sundry of their profession to swear
things apparently sinful, as they who bound them-
selves under a curse to kill Paul, Acts xxiii. 12.
Many popish Hotspurs did swear to murder Queen
Elizabeth, whom God preserved from all their plots.
Sec. 125. Of equivocation upon oath.
A fourth error is to swear deceitfully, which is com-
monly called equivocation. This is a most undue
kind of swearing, whereof papists are in a high degree
guilty. There is a kind of verbal equivocation, when
a word or sentence may be diversely taken, which is a
rhetorical figure, as when Christ said, ' Our friend
Lazarus sleepeth' ; and his disciples ' thought that he
bad spoken of taking rest in sleep,' John xi. 11, 13.
But the equivocation which we speak of is a mental
equivocation, and that is when a man sweareth a false
thing, yet so as he reserveth something in his mind
^ Obi usus adfuerit liheri arbitrii, licet votiim continentisG
suscipere. — Bellarvi. de Monac. lib. ii. cap. xxxv.
^ Licet filiis, invitis parentibiis, ingredi religionem. —
Bellarm, de Monac. lib. ii. cap. xxxvi.
3 Obedientia religiosa recte vovetur. — Bellarm. de Monac.
lib. ii. cap. xsi.
Vol. II.
which, if it were uttered, would make the speech true ;
as if one guilty with others be upon oath demanded
whether he ever saw such an one, answereth, I never
saw him (though he have seen him often and well know
him), reserving this clause in his mind, in heaven,
which expressed maketh the answer true ; but it is no-
thing to the mind of him that propoundeth the question,
neither can any such matter be fetched out of the
words, so as such an oath cometh nothing short of
perjury. The end of an oath in determining contro-
versies would thus be taken away.
Notwithstanding those enormous consequences of
equivocation, papists use to equivocate, not only all
their lifetime, but also upon their deathbeds. Francis
Tresham, one of the conspirators in the gunpowder
treason, a little before his death protested upon his
salvation, that for sixteen years before that time he
had not seen Henry Garnet, superior of the Jesuits
in England, and yet both the said Henry Garnet him-
self and sundry others confessed that the said Garnet
and Tresham had within two years' space been di%-ers
times together, and mutually conferred one with an-
other. Garnet being then asked what he thought of
Tresham's protestation, answered that he thought he
made it by equivocation.
This kind of deceit papists have taken from Arius,
an ancient heretic, who, being to be freed out of
banishment if he would profess the Nicene faith, caused
the articles of his own heretical faith to be written in
a paper, and put them into his bosom ; and in the pre-
sence of those who were to take his protestation, im-
mediately after the articles of the Nicene faith were
read unto him, laying his hand upon his bosom, pro-
tested that he would constantly hold that faith. His
judges thought that he plainly meant the Nicene faith,
but he himself meant his own faith that was in his
bosom.
Of equivocation at large, see Chap. xi. 31, Sec. 189.
Sec. 126. Of dispensing with oaths.
A fifth error is to dispense with oaths. Popes of
Rome usurp this power, as might be exemplified in
many particulars ; but I will insist only upon his
dispensing with the solemn oath of subjects made to
their lawful sovereign, or, to use their own words,
absolving subjects from their oath. This is evidenced
by that declaratory sentence (commonly called a hull)
which Pope Pius the Fifth denounced against Queen
Elizabeth.^ In the very title thereof this clause is
inserted, * wherein also all subjects are declared to be
absolved from the oath of allegiance.' In the body
of the bull this, ' The peers, subjects, and people of
the said kingdom, and all others, who have any way
sworn to her, we declare to be for ever absolved from
that oath,' &c. 0 antichristian presumption ! This
is he * that opposeth, and exalteth himself above all
that is called God,' 2 Thes. ii. 4. For oaths are
' Camdeni Annal. Anno Dom. 1570. An. R. Eliz. 12.
E
6G
GOUOE ON HEBREWS.
[Chap. VI.
made to God ; thereby men are bound to God. When
Zedekiah had broken his oath made to the king of
Babylon, the Lord said, ' IMiuc oath ho hath despised,'
Ezek. xvii. 19. Oaths arc made in God's name;
God is made a witness and judge in that case. Who-
soever, therefore, dispcnseth with an oath, or ab-
Bolveth the swearer from it, makcth himself therein
greater than God, and exaltoth himself above God ;
which is a note of antichrist.
Sec. 127. 0/perjiinj.
A sixth error is perjury. Perjury in general is a
false swearing, or ratifying a lie with an oath.
Perjury may be distinguished according to the dis-
tinction of an oath set down. Sec. 119. It may have
respect either fo matters past or to come.
1. Wben a man swears that to bo true which he
knoweth or thinks to be false, he forswcarcth himself.
2. When a man swears that to bo false which he
knoweth or believeth to be true, then also he for-
swears himself.
8. When a man by oath promises to do what he
intends not, that is perjury.
4. When a man sweareth to do a thing, and at the
time of swearing intends to do it, yet afterwards,
though he might do it, yet doth it not, ho forsweareth
himself.
Perjury in every case is a most heinous sin, and
that to God, our neighbour, and ourselves.
1. God's name is highly profaned thereby, and his
majesty vilified ; for he is made hke the devil, a
patron of a lie. In this respect he is provoked to
execute extraordinary vengeance on perjured persons,
as he did on Zedekiah, Ezek. xvii. 19. These two
clauses, ' Ye shall not swear by my name falsely,
neither shalt thou profane the name of thy God,'
Lev. xix. 12, so joined together, give proof that to
swear falsely is to profane God's name. Hereupon a
false oath is put in the number of those things that
God hateth, Zcch. viii. 17. Surely there is no fear
of God in false swearers ; they seem to outface and
to challenge the Most High against themselves.
2. Neighbours are exceedingly beguiled by such ;
they are made to believe a lie, and to expect that
which will never fall out.
3. False swearers pull much mischief upon their
own pates ; they make themselves liable to his ven-
geance who is a consuming fire. He threatcneth to
be ' a swift witness ' against such, ]\Ial. iii. 5, and to
' cause his curse to remain in the midst of his house
that sweareth falsely by his name, to consume it with
the timber and stones thereof,' Zech. v. 4. There is
no one sin that sets the conscience more on a rack,
for the most part, than this, and none that ordinarily
bringeth greater infamy upon a man.
Sec. 128. Of common and rash swearing.
A seventh error is ordinary and rash swearing,
when men on every occasion, almost in every sentence
that they utter, for every trifle, swear. This is a
grievous sin, and a sin crying for vengeance. This
is the sin against which in special Christ giveth this
direction, 'Let your communication be Yea, yea; Nay,
nay,' Mat. v. 37.
1. Hereby God's great name, which ought always to
be reverenced and honoured, is frequently taken in vain.
2. Frequent swearing cannot be freed from for-
swearing.'
3. Rash swearing is herein aggravated, in that it
hath not such temptations as other sins. Some sins
are drawn on by preferment, others by reputation,
others by delight, others by gain, others by other like
temptations. But what preferment, what reputation,
what gain, can be got by swearings, what delight can
there be therein ? Much swearing is a note of a pro-
fane disposition. Herein a dill'erence is made betwixt
a pious and impious person ; the one ' feareth an
oath,' the other ' sweareth,' namely, rashly and fre-
quently, Eccles. ix. 2.
4. Sore judgments are threatened against this sin,
Hos. iv. 2, 3. This phrase, ' Because of swearing the
land mourneth,' Jer. xxiii. 10, impheth that severe
judgments were executed on the land for this sin.
Even this one sin giveth unto us just cause of
great humiliation ; for the land is full of oaths. All
sorts do too much accustom themselves thereunto ;
courtiers, citizens, countrymen, university men, high
and low, rich and poor, magistrates and subjects,
minister and people, masters and servants, male and
female, parents and children ; yea, little children, so
soon as they can speak. A man cannot pass by shops
or houses, but if he hear men speaking, he shall for
the most part hear them swearing. Custom hath
made it so familiar, as it is thought no sin. But
Christians, ' be not deceived, God is not mocked,'
Gal. vi. 7.
For avoiding it, keep not company with swearers ;
accustom not thyself thereto, reprove it in others.
Sec. 129. 0/ the resolution and observations o/'Hcb.
vi. IG.
Vcr. 16. For men verily swear by the greater ; and an
oath for confirmation is to them an end of all strife.
The sum of this verse is, the end of an oath.
Hereof arc two parts :
1. A description of an oath.
2. A declaration of the end thereof.
In the description we may observe,
1. The manner of setting it down in this note of
asseveration, verily.
2. The matter, whereabout is expressed,
1. The act itself, suear.
2. The persons who swear, men, and by whom,
the greater.
' Gravissimum peccatum est falsa jurare, quo citius cadit
qui coiisucvit juraro. — iuff- Kjjist. 89.
Ver. 17.]
GOUGE ON HEBREWS.
67
In setting down the end, we may observe,
1. The kind of end, for confirmation.
2. A consequence following thereupon, which is,
an end of all strife. This is amplified,
1. By the persons to whom it is an end, to them,
namely, to them betwixt whom there is controversy.
2. By the extent thereof, in this general, all.
Doctrines.
I. God in siuearing conforms himself to men. In
the former verses, God's swearing was set down ;
here the reason of it is thus rendered. For men swear.
See Sec. 115.
II. Weighty truths may with an asseveration he set
down ; so doth the apostle this truth thus. Verily,
See Sec. 115.
III. It is lawful for men to swear. This is here
taken for granted. See Sec. 116.
IV. God only is to le sworn hy. God is comprised
under this word, the greater. See Sec. 120.
V. An oath confirms a truth. It is here said to be
for confirmation. See Sec. 121.
VI. An oath is to determine controversies. This
phrase, an end of all strife, intendeth as much. See
Sec. 121.
VII. Men ought to rest in an oath. For to them it
is an end of strife. See Sec. 121.
VIII. An oath is of use in all manner of differences.
It is an end of all strife. See Sec. 121.
Sec. 130. Of God's willingness to do what he doth.
Ver. 17. Wherein God, willing more abundantly to
shew unto the heirs of promise the immutability of his
counsel, confirmed it by an oath.
The application of the former comparison, taken
from men's swearing, is in this and the next verse set
down ; and therein the reasons of God's swearing are
expi'essly declared.
This relative, wherein, in grammatical construction,
may have reference to the last word of the former
verse, which in Greek is, o^xog, an oath. But I
rather refer it to the whole sentence going before, or
to the point in hand ; as if he had said, ' In which
matter,' or, ' in which case.' In which case, of con-
firming a matter by oath, ' God willing more abund-
antly,' &c. This then sheweth that God conformed
himself to man's usual practice, for man's good.
The word (SouXo/j^ivog, translated ivilling, implieth an
inclination and readiness of one's disposition unto a
thing, so as he needs no other motive thereunto ; it
is that which he desireth to do. Covetous men are
thus described ; ' they that will be rich,' oi /3ouXo,«,£vo;
'ttXo-jts/v, or * they that are willing to be rich,' 1 Tim.
vi. 9, for it is the same word that is here used. A
covetous man needeth no other motive than his own
inward disposition to seek after riches. It is said of
Pilate, that he was ' willing to content the people,'
Mark xv. 15. It was his desire so to do.
Thus God was of himself ready and forward to do
that which is here spoken of, and that of his own
mere free grace ; yea, he was desirous to do it. He
was no way forced thereunto.
This then setteth down two points :
1 . The cause of God's binding himself : his mere
will and good pleasure. This is the ground of all the
good he doth to man. Mat. xi. 26. See more hereof
Chap. ii. 4, Sec. 37.
2. The manner of God's binding himself. God did
it readily, cheerfully. This shewed that he was
willing thereunto. He had in his eternal counsel de-
creed to do what he did, and yet would by oath bind
himself thereunto ; and this he was willing to do.
He doth willingly what he hath bound himself to do.
This is a point worthy of all admiration, that God
should of his own will willingly bind himself for our
sake to accomplish his own determined counsel.
Should not we now rest with confidence on this
good will and pleasure of God ?
This ground and manner of God's doing what he
doth, namely, willingly, should be a pattern unto us
to do what we are bound unto willingly and cheer-
fully. The apostle, speaking of his duty in preaching
the gospel, thus saith, ' Necessity is laid upon me ;
3'ea, woe is unto me if I preach not the gospel ! But
if I do'this thing willingly, 1 have a reward,' l.Cor. ix.
16, 17. God loveth such, 2 Cor. ix. 7, and accepteth
what they are able to do, 2 Cor. viii. 12. This David
pleaded before God, 1 Chron. xxix. 17, Ps. cxix.
108.
Sec. 131. Of God's superahounding in means to
make men believe.
God's willingness to do good to man is exceedingly
amplified in this word of the comparative degree,
TrE^/ffCoVsgof, more abundantly. Of a like word, see
Chap. ii. 1, Sec. 5. Here it implieth more than was
necessary ; and it is fitly inserted to meet with a
secret objection that might be made against God's
binding himself by oath. For it might be said, God
is the Lord God of truth ; even truth itself. There is
no fear, no possibility of his failing in any of his words
or promises. Why then should he bind himself by
oath ? For satisfaction hereof, the apostle seemeth
to grant that what God did in this case was ex
abundanti, more than needed, namely, in regard of
himself, his own excellency, and his own faithfulness ;
but yet he did that which was needful in regard of
man, by reason of his weakness and dulness, his back-
wardness to believe, and proneness to doubt, in which
respect God's word, promise, covenant, and oath, are
all little enough. That God's binding of himself was
for man's sake, is made evident in the next verse.
Hereby we see God's tender respect to man's weak-
ness ; see ver. 13, Sec. 100. It makes him do more
than otherwise needed ; it makes him respect our in-
firmity more than his own excellency. His promises
and threatenings prove as much. The former are to
68
GOUGE ON HEBREWS.
[Chap. VI.
allure us to duty ; the latter to keep us from sin.
Such is the supreme sovereignty of God, as it is
enough for him to declare his mind to his creatures ;
to command what he would have, to forbid what he
dislikes. To use any means for the one or other is
e.i' abutuhiHti, of his superabundant grace and good-
ness. What is it then to add his oath to promises
and threateuings ? The like may be said of God's
adding seals to his covenants ; such arc the sacra-
ments, Horn. iv. 11.
What other reason can be rendered hereof than the
abundance of his grace and mercy ?
1. This ministercth much matter of humiliatiou to
us, who do in a manner provoke God to draw the lino
of his goodness to the uttermost extent thereof, and
to make him exceed and abound ; to make him do more
than needs, if we were not so dull and slow in believ-
ing as we are.
2. This should move us to superabound in our
high esteem of God, and in all thankfulness and
obedience to him. In special it should move us with
all stcdfastncss to believe that which God doth so
abundantly confirm unto us. Let us not make
God's surpassing and superabounding grace to be
in vain. Let us not provoke him to say, ' What
could have been done more that I hare not done ?'
Isa. V. 4.
8. By this pattern of God we are taught to conde-
scend to others' infirmity, and that in doing more
than needs. One immutable thing is sufficient to
settle a man's mind, yet God used two immutable
things. Though we be conscious to our own integrity
and truth which we utter, yet if others question it,
and require further confirmation, let us not stand too
much npon our own credit, but yield to their infirmity,
and, if required, add an oath, provided it be made ' in
truth, in righteousness, and in judgment,' Jer. iv. 2.
It cannot be thought but that every word of God
should be most true. It is impossible that he should
lie, yet he useth two immutable things. But it may
be thought that man may lie ; that is not impossible,
Rom. iii. 4. If God then use two immutable things,
much more may man.
Sec. 132. Of God's manijesiing his goodness to
men.
The Greek word BrtdtT^ai, translated shew, is a com-
pound. The simple verb dirKvjiiv, ostcndcre, signifieth
also to sheu-. When God by a vision manifested to
Peter that all sorts of creatures were clean, Peter thus
cxpresscth the case, * God hath shewed me,' &c.. Acts
X. 28. So it is used Heb. viii. 5.
But the compound carrieth an emphasis. It sig-
nifieth fully, clearly, evidently, to manifest and shew
a thing. This word is used where it is said of Christ,
' lie shewed them (izion'^i) his hands and his feet,'
Luke xxiv. 40. And where ApoUos his convincing of
the Jews is thus expressed, * shewing (et/Se/xh);) by
the Scripture that Jesus was Christ,' Acts xviii. 28,
that is, evidently demonstrating as much. Thus God's
oath added to his promise, doth most fully, clearly,
and evidently shew and demonstrate the truth of his
promise, which is grounded on his counsel, and the
immutability thereof. God's counsel is the most im-
mutable thing that can be ; but to men it would not
have appeared so to be, unless God had clearly mani-
fested as much by his oath.
God will have nothing wanting, on his part, that
may help to support our faith. He makes matters
tending thereunto clearer than the sun.
His desire is that his promises may attain the end
for which they were made.
What now may w'e think of those who discern not
that which is thus evidently and clearly shewed ?
We have too great cause to judge, that ' the God of
this world hath blinded the minds of them which be-
lieve not, lest the light of the glorious gospel of Christ,
who is the image of God, should_shiuc unto them,'
2 Cor. iv. 4.
Sec. 133. Of heirs of promise.
The persons to whom God hath so shewed his
superabundant goodness, are here styled the heirs of
promise.
They are accounted heirs, who have such and such
a thing by right of inheritance.
Of the word inherit, and of sundry instructions
thence raised, see Chap. i. 14, Sec. 160.
Promise is here metonymically taken for the reward
promised, as was shewed ver. 12, Sec. 87.
Abraham, Isaac, and Jacob, are styled ' heirs of
promise,' in reference to the land of Canaan promised,
as a type of the celestial Canaan, Heb. xi. 9. Here,
in special, are meant the children of Abraham after
the spirit : ' For the promise that Abraham should
be the heir of the world, was not made to Abraham,
or to his seed through the Jaw, but through the right-
eousness of faith,' Rom. iv. 18. Hereupon it is said
to believers, ' Ye are Abraham's seed, and heirs
according to the promise,' Gal. iii. 29. All that are
'justified' ai'e styled heirs, Titus iii. 7; and all
that are 'led by the Spirit,' Rom. viii. 14, 17.
This dignity they have, because they are united to
Christ, in which respect they are styled 'joint heirs
with Christ,' Rom. viii. 17. By virtue of that union,
they are adopted of God to be his children. Gal. iv.
5, and also regenerate, 1 Pet. i. 3.
This phrase, 'heirs of promise,' implieth an extent
and a restraint.
An extent in relation to Abraham, to shew that
God's oath rested not only in him, but extended itself
to all his seed, according to that which the Lord
saith, ' I will estabhsh my covenant between me and
thee, and thy seed after thee in their generations, for
an everlasting covenant, to be a God unto thee, and
to thy seed after thee,' Gen. xvii. 7.
Ver. 17.]
GOUGE ON HEBREWS.
69
It implieth also a restraint, in opposition to such as
are incredulous and rebellious. They are not accounted
heirs of promise, though after the flesh they descend
from Abraham.
Hence may be inferred two general propositions :
1. The promise of blessing made to Abraham be-
longeth to all believers.
2. None but believers have a right to the promise
made to Abraham.
Concerning the first, God in reference thereunto thus
saith, * In thy seed shall all the nations of the earth
be blessed," Gen. xxii. 18. Hereupon saith Peter,
* The promise is unto you, and to your children, and
to all that are afar off, even as many as the Lord our
God shall call,' Acts ii. 89. And Paul saith of God's
imputing righteousness unto Abraham, ' It was not
written for his sake alone, that it was imputed to him ;
but for us also,' &c., Eom. iv. 23, 24.
There are two especial grounds hereof.
One is the constant and unchangeable mind of him
that makes the promise, he is always like himself, and
sheweth like favour to them who are of like faith, of
like disposition, and like conversation.
The other ground is the fountain and foundation of
all God's promises, Jesus Christ, our head and our
Redeemer. He properly is the true heir of all God's
promises. * All the promises of God in him are yea,
and in him amen,' 2 Cor. i. 20 ; that is, they are
all propounded, ratified, and accomplished in him.
By reason hereof, all that believe in him are co-heirs
with him.
1. Learn hereby how to take the promises of God's
word, even as made to us ; to stir us up to rely on
God who made them, and to subject ourselves unto
his word. The like power and benefit of God's pro-
mises resteth in this particular application of them.
Admirable is the use of faith in this case. It will
settle the soul of a believer on God's promises made
in former times, as stedfastly as if in particular they
had been directed to him by name.
2. This meets with an objection against the cer-
tainty of a particular man's faith. Many granting
that the promises of God are sure in themselves,
deny that thereupon they may be sure of the benefit
of them, because they are not particularly directed to
them by name. But if that promise which was made
to Abraham were intended to all heirs of promise,
they that are of the faith of Abraham have as good
right thereto as if the promise had been directed to
them by name.
Sec. 134. Of the benefit of God's promise restrained
to lieii's of promise.
The other general proposition inferred from this
phrase, heirs of promise, is this, none but believers
have a right to the promise made to Abraham. This
the apostle cleareth, by excluding such as are not of
the faith of Abraham, and are not his seed after the
spirit, in these words, * They are not all Israel which
are of Israel; neither, because they are the seed of
Abraham, are they all children,' &c. On this ground
he thus concludeth, * The children !of the promise
are counted for the seed,' Rom. ix. 6-8 ; and again
thus, * They which are of the faith, the same are the
children of Abraham, and blessed with faithful
Abraham,' Gal. iii. 7, 9.
They who believe not, despise the counsel of God,
Luke vii. 32.
This is set forth to the full, Acts xiii. 45, 46.
1. This strips the Jews of all vain confidence in
their external pedigree. Because they had Abraham
to their Father, they imagined that the promises made
to Abraham belonged unto them. John the Baptist
expressly noteth this their vain confidence. Matt,
iii. 9. So doth Christ, John viii. 33. 39.
In that they were not heirs of promise, their con-
fidence was built upon a sandy foundation. The like
may be said of hypocrites, of loose and carnal gospel-
lers, of ignorant and profane persons, and of all who
want that grace which shews them to be heirs of pro-
mise ; namely, a true, justif3'ing, sanctifying faith.
They who look for benefit of the promise, must first
prove themselves to be heirs of promise.
2. This doth highly commend the grace and favour
of God, to those who are the heirs of promise. The
more rare a grace is, the more rare it is ; that is, the
less common it is, and in that respect rare, the more
admirable it is, and the more highly to be prized,
and in that respect also rare. The consideration
hereof should fill the hearts of those who have evi-
dence that they are heirs of promise with an holy
admiration, and move them to say as Judas did,
* Lord, how is it that thou wilt manifest thyself unto
us, and not unto the world ?' John xiv. 22 ; and there-
upon to have our hearts the more enlarged unto
greater thankfulness. On such a ground did Christ
give thanks to his Father, Mat. xi. 25.
Sec. 135. Of the immutahiliti/ of God's coimsel.
That which the Lord was pleased clearly to mani-
fest to the heirs of promise, is here said to be, the
hnmutahHUy of his counsel.
The Greek noun l3ovXri, translated counsel, is de-
rived from a verb, jSovXofiai, that signifieth to will.
Hereof see Sec. 130. Answerably this noun is trans-
lated icill, ' by the will of God,' Acts xiii. 36. For
God's counsel is his will. That which God willeth
is the best counsel that possibly can be. The will of
God is the ground of his counsel. Well therefore is
the epithet, rh d/^irdkTov, immutability, here attri-
buted unto it.
The word translated immutability, is a double com-
pound. The simple root, rldrifit, signifieth to put, or
to set, Mat. xiv. 3; Acts xiii. 47; the single com-
pound fMrarldyjfjbi, to remove, or translate, Gal. i. 6,
Heb. xi. 5. This double compound, having a privative
70
GOUGE ON HEBREWS.
[Chap. VI.
preposition, a, prefixed, signifieth iminiitahilit]i, that
which cannot bo altered. It is found only in this
and the next verse. It is hero so set down, as it
carrieth the force of a substantive ; answerably it is
60 tninsluted, immutability.
The manifestation of the immutability of God's
counsel is here brought in as one eud of God's oath.
God sware, that it might evidently appear, that what
he had purposed, determined, and promised to Abra-
ham and his seed, should assuredly be accomplished ;
there should be, there could be no alteration thereof.
It was more firm than ' the law of the Medes and
Persians, which altereth not,' Dan. vi. 12.
It is here taken for granted, that God's counsel is
inviolable. His oath was to manifest as much. * My
counsel shall stand,' saith God by his prophet, Isa.
xlvi. 10. To like purpose it is said, ' The counsel of
the Lord, that shall stand,' Prov. xix. 21 ; Ps. xxxiii.
11.
The grounds of the immutability of God's counsel
arise from God himself : even from the unchangeable-
ness of his essence, the perfection of his wisdom, the
intiniteness of his goodness, the absoluteness of his
sovereignty, the omnipotency of his power.
1. God in his essence being unchangeable, Malachi
iii. 6, his counsel also must needs be so. As dark-
ness cannot come out of light, so nor changeable
counsel from an immutable nature.
2. If God's counsel be changed, it must be to the
better or worse. To the better it cannot be. For
Buch is the perfection of God's wisdom, as at first he
determined matters to the best. To the worse God
will not suS'er it to be. If he should, it must be be-
cause he discerneth not which is better or worse, or
careth not which of them fall out, or is forced to suffer
the worse to fall out : but none of these can be
imagined to be in God.
(1.) That God should not be able to discern what
is better or worse, cannot stand with the infiniteness
of his wisdom and understanding. Such is the per-
fection of God's wisdom, as he is said, not only to
hare counsel and wisdom, but also, by an excellency
(xar' iz,oyjhv) and property to he understanding, Prov.
viii. 14.
(2.) That God should not care whether the better or
worse fall out, cannot stand with the infiniteness of
his goodness. Did the Lord at first so order all
things, as when he took a view of them, he saw them
all to be ' very good,' Gen. i. 31, and is that sceptre,
whereby he still ordercth all things, a sceptre of
righteousness, Ps. xlv. (5, and can it be thought that
he should not care how things fall out ?
(3.) That God should be ovcrswayed with a superior
power, and forced to suffer the worse to fall out, can-
not stand with the absoluteness of his sovereignty and
omnipotency of his power. ' Our God is in the
heavens, he hath done whatsoever he pleased,' Ps.
cxv. 8.
Sec. 186. Of objections against the immutability of
God's counsel answered.
Ohj. God's counsel is free, therefore changeable. "
A)is. I deny the consequence. Freedom and im-
mutability may well stand together. Though freedom
be opposed to constraint, yet not to constancy. Free-
dom hath relation to the cause ; mutabiUty or immu-
tability to the event. God's counsel is most free in
the cause ; but in the event, immutable. If it be
said, that that which is freely done may be ordered
this way or that way, I deny also this consequence. J
Besides, that which in the beginning might have
been ordered this way, or that way, and therein the
agent shew himself a free agent, being determined, re-
maineth no mure free to be altered.
2. Obj. God is oft said to repent : and that some-
times of bestowing favours, Gen. vi. 0, 1 Sam. xv.
11. And sometimes of inflicting judgment, Ps. cvi.
45 ; Jer. xxvi. 3, 13, 19.
Ans. Repentance is not properly attributed to God,
but merely by way of resemblance, dvdpojrrorrddug,
after the manner of man. When men see cause to
alter that which is done, promised, or threatened,
they are said to repent, because they find some reason
to alter their former purpose and determination. But
that which God altereth about anything foi-merly done,
promised, or threatened, is according to his first pur-
pose and determination ; as when God said to Eli,
' Thy house, and the house of thy father, shall walk
before me for ever,' his purpose was to cut off that
house for their transgressions, 1 Sam. ii. 30. And
when God said of Nineveh, ' Yet forty days, and
Nineveh shall be overthrown,' his purpose was to
spare Nineveh upon their repentance, Jonah iii. 4, &c.
In those mutable sentences, God changed not his
secret counsel, but his revealed word, niutavit senten-
tiam, non consilium. God's purpose of casting off
Eli's house, and sparing Nineveh, was immutable,
and manifested by the event. The promise of shewing
mercy to Eli's house, and the threatening of vengeance
against Nineveh, was a means to accomplish that de-
termined counsel of God : in that by the promise of
mercy, the sins of Eli, and of his sons, were so
aggravated, as they made themselves unworthy of
that favour; and by the threatening of vengeance,
Nineveh was brought to repentance.
8. Obj. Though the secret counsel of God be im-
mutable, yet the alteration of God's revealed will
argueth changeableuess.
A ns. No such thing, but rather contrary ; for those
and such like promises and tbreatenings had their
secret and concealed limitations, according to which
they were to be performed. The limitation of the
promise was. If they to whom it was made should
walk in the ways of the Lord. Such a limitation was
expressed in the promise to Jeroboam, 1 Kings xi. 38,
which, because it was not observed, the promise was
not performed, and yet God's truth therein, yea, and
Ver. 17.]
GOUGE ON HEBREWS.
71
thereby accomplished. Put this into syllogistical
form, and it will be the better discerned, thus :
If the house of Eli for ever remain upright, it shall
for ever abide before me ;
But it hath not remained upright, therefore it shall
not abide before me.
So on the other side, the limitation of God's
threatening against Nineveh was, unless they repent.
Such a limitation is expressed in God's threatening
against Abimelech, Gen. xx. 3, 7. Read a pregnant
place to shew the Umitation of God's promises and
threatenings, Jer. xviii. 7, &c.
4. Obj. God's word hath been altered in plain,
simple declarations, where no such limitation is in-
tended. The word being neither promise nor
threats, but a narration of an event ; as where God
said concerning Benhadad, * Thou mayest certainly
recover,' and yet he died, 2 Kings viii. 10, and con-
cerning Hezekiah, ' Thou shalt die,' and yet he re-
covered, 2 Ivings XX. 1.
Ans. God's word, in these and such like places, was
uttered, not of the event, but of the natural and
ordinary course of secondary causes. In regard here-
of, Hezekiah could not have recovered, unless God
bad, against the course of these causes, restored his
life. And Benhadad might have recovered, if Hazael
had not treacherously, with a murderous hand, stifled
him. God's word then rightly understood was true ;
but the event had reference to God's secret purpose ;
for the efiecting hereof God's word, uttered in another
sense, was an especial means. For God's declaration
of Hezekiah's desperate disease made Hezekiah pray
the more earnestly ; and his declaration of Benhadad's
possibility to recover moved Hazael to murder him.
5. Obj. Divine attributes have been altered. ' He
took his mercy from Saul,' 2 Sam. iii. 13. ' His
anger endureth but a moment,' Ps. xxx. 5,
Ans. In these and other hke places the causes are
put for the efiects ; mercy and anger for the effects
that follow from them. The altering of those efiects
argued an alteration in men, that they continued not
to be such as they were before ; but constancy in God's
dealing with them, according to their carriage towards
him.
Sec. 137. OJ useful instructions arising from the
immutahility of God's counsel.
1. The foresaid immutability of God's counsel
putteth a difference betwixt the Creator and creatures.
These are changeable, as in their nature, so in their
counsels. It is said of the most stedfast of God's
creatures, ' be charged his angels with folly,' Job iv. 18.
Obj. Good angels never altered their counsels, nor
will glorified saints in heaven alter theirs.
Ans. That is not simply in the immutability of
their counsel (instance the evil angels that fell, and
Adam in his entire estate), but in the assisting grace
of God. So as their immutability in regard of the
event, is an evidence of God's immutability, for it
Cometh from God. See more hereof in The Guide to
go to God, or Explanation of the Lord's Prayer, sec.
227.
2. This gives just matter of humiliation and cause
of complaint in regard of that woe which Adam,
through variableness, brought upon himself and his
posterity ; for man is now variable and inconstant in
all his ways. Variableness in religion and piety is of
all the most grievous. Prophets much complain
hereof, Isa. i. 21, 22; Jer. ii. 11, 13 ; so the apostles,
Gal. i. 6, and iii. 1 ; 2 Peter ii. 1, 21. Many in our
days, who in their youth and former years shewed
great zeal and forwardness, have since changed their
counsel. This variableness is also blameworthy in
reference to our dealing with men.
3. This is one special point wherein we ought to
be followers of God, namely, immutability in our good
counsels and purposes. We must be ' stedfast and
unmoveable,' 1 Cor. xv. 58, and ' continue in the
faith grounded and settled,' &c., Col. i. 23.
That our counsels may remain immutable, they
must be surely and soundly grounded on a good foun-
dation, which is God's revealed will. We may not be
rash and over-sudden in our counsels. Wise states-
men will long consult upon that which they inviolably
decree. Diu deliberandum quod semel statuendum.
Wherein our unchangeableness must be manifested,
see The Guide to go to God, sec. 228.
4. God's immutability is a good ground of submis-
sion to the manifestation thereof. It is impossible
that God's counsel be altered. It is therefore in vain
to struggle against it ; but to yield unto it is to make
a virtue of necessity.
5. This is a point of singular consolation to such
as have evidence of God's eternal counsel concerning
their salvation : they may be assured hereupon that
they shall attain thereunto. Sanctifying graces do
give unto us assured evidence of that good counsel of
God, 1 Cor. i. 7-9, Philip, i. 6.
Of God's immutability in general, see The Guide to
go to God, sees. 226-228.
Sec. 138. Of God's oath a hind of suretyship.
The means whereby God manifested the immuta-
bility of his counsel is thus set down, confirmed it by
an oath. The particle it is not in the Greek.
The verb sfiiffinuas, translated confirmed, is derived
from an adjective, [/.'seog, that signifieth middle, as
Mat. xviii. 2, 20. Thence a substantive, (/.iahni, that
signifieth a mediator : one that standeth, as it were,
in the midst betwixt two at variance. In this respect
it is said that ' a mediator is not of one,' Gal. iii. 20.
There must be different persons, and they also dis-
senting, where properly there needs a mediator.
Thus this word is oft attributed to Christ, the medi-
ator betwixt God and man, as 1 Tim. ii. 5 ; Heb.
viii. 6, and ix. 15, and xii. 24. Hence the verb here
Ti'
GOUGE ON HEBREWS.
[Chap. VI.
used, fisairsCu, interpono me, is derived. It is inter-
preted by some intcrpusuit,^ he interposed ; by others
Jidijusiit,' he undertook ns a surety ; our former Eng-
lish thus, /((' bound himself.
This word implicth that the promise which God
conlirmcd was that which ho made in and through the
mediation of Jesus Christ, and on that ground was
God the more willing to bind himself by oath ; for all
the goodness that God shewed to man since his fall
was in and through the mediation of Jesus Christ.
Of God's respect to man in binding himself by oath,
see ver. 13, Sec. 97, &c.
Sec. 189. Of God^s condescending for man s sales.
Vor. 18. 2 hat by two immutable thinys, in lohich
it tvas impossible for God to lie, tve miyht have a strony
consolation, dc.
An especial end of God's willingness to bind him-
self by oath, and thereby to shew the immutability of
his counsel, is to settle and quiet men's souls in his
promise. This conjunction ha, that, whereby this
verse is inferred on the former, manifesteth as much.
By this it appears that it is for man's sake, and for
man's good, that God thus bindeth himself.
As this coniii'ms God's tender respect to man
(whereof see Sec. 131), so it should stir us up to the
more thankfulness, and move us the rather to make
the right use of that which God so aims at for our
good, which is stedfastly to believe his word.
Of this word d/j-irdLhrov, immutable, see Sec. 135.
The two things here said to be immutable are God's
promise and God's oath. Both these are expressly set
down, ver. 13. The other verses following that are
an explanation and confirmation of God's promise and
oath.
This word of number, duuv, tuv, is not here to be
taken exclusively, as if there were no other things of
God immutable (of other immutable things, see The
Guide to qo to God, sec. 227), but because those two
are especially pertinent to the point in hand.
In that the apostle expressly mentionelh txoo im-
mutable things, he plainly conhrmeth that which he
intended under this comparative, miioaon^ov, ' more
abundautlv,' namely, that God did more than needed,
as is shewed Sec. 131 ; for one would think that one
immutable thing were sufficient to settle a man's
mind. If God were well known, indeed it were suili-
cit-nt. But God well knows us, and therefore, in
tender respect of us and our weakness, he thinks not
one sufficient, but adds another thereunto, and that a
stronger, namely, his oath to his promise. This he
doth for our sakes, as was shewed before. See more
hereof. Sec. 131.
Sec. 110. Of the immulahility of God's oath and
that bot
' Vulg. Lat. * Bcza.
promise.
The two things here intended shew that both God's
oath and also his single promise are immutable. We
heard before of the immutability of his counsel. Sec. •
135. This phrase, ' the Lord hath sworn, and will
not repent,' Ps. ex. 4, proveth the immutability of his
oath. Not to repent is to remain immutable. To
like purpose tendeth this phrase, ' the Lord hath
sworn in truth : he will not turn from it,' Ps. cxxxii.
11 ; and this, *I have sworn by myself, the word is
gone out of my mouth in righteousness, and shall not
return,' Isa. xlv. 23. Of God's single word it is thus
said, ' God is not a man, that he should lie ; neither
the son of man, that he should repent : hath he said,
and shall he not do it ? or hath he spoken, and shall
he not make it good?' Num. xxiii. 19, 20. 'My
words shall not pass away,' saith Christ, Mark xiii. 31.
In this respect it is said, * Faithful is he that pro-
mised,' Ileb. X. 23.
By just and necessary consequence, we may hence
infer that whatsoever proceedeth from the mouth of
God is unchangeable, and that upon the sam'e grounds
upon which his counsel was proved to be immutable,
Sec. 135.
1. A strong motive this is to stir us up without
wavering to believe ; this is the end why God addeth
one immutable thing to another.
This, therefore, is seriously and frequently to be
meditated on. Nothing is of such force to remove all
manner of doubts as this. There are many doubts which
use to arise, partly from our own inward corruptions,
and partly from Satan's injections. Sometimes doubts
arise from the exceeding greatness of the things pro-
mised ; sometimes from seeming difficulties ; some-
times from oppositions, lets, and incumbrances ; some-
times from our own unworthiness. But if God's word
and oath be immutable, who can imagine that it shall
not stand ? Put these two immutable things into one
scale, and all manner of doubts into the other, and
you shall find that the former will infinitely weigh
down the latter.
2. A good precedent this is to make us unchange-
able in our promises and oaths. For this end we
ought well to ponder what we promise and swear, Ps.
cxix. lOG.
Rashness in this kind oft causeth repentance, 1 Sam.
xxv. 22, 33. See ver. 13, Sec. 100.
Sec. 111. Of impossihility in reference to God.
The immutability of the two foresaid things is am-
plified by the impossibility of altering them, which is
thus expressed, ' In which it was impossible for God
to lie.'
This relative, sv ol;, in which, is of the plural num-
ber, and hath reference to the two intended things,
God's promise and God's oath. These are the things
which are impossible to be altered.
Of the derivation and divers acception of this word
dhu'^aro'j, impossible, see Sec. 38. It is here taken in
the most proper, simple, and absolute sense that can
Ver. 18.]
GOUGE ON HEBREWS.
be. Nothing can be more impossible than that which
is here set down, namely, for God to lie.
Quest. Can omnipotency stand with impossibility in
anything ?
Ans. Yea, in such things as imply impotency ; or
which proceed from impotency, as lying doth. Omni-
potency is a cause of such an impossibility.
Obj. The notation of this word omnipotent, or al-
mighty, implieth an ability to anything.
Ans, 1. An infallible conclusion doth not necessarily
follow from the notation of a word.
Ans. 2. The foresaid notation is but from part of
the word, even from this general particle all ; but the
word omnipotent, or almiyhty, is a compound, and
affordeth a double notation : one from the general
particle all, the other from the word oi poxcer or might.
Join both together, and the notation may well stand ;
for it sheweth that he that is omnipotent or almighty
can do whatsoever requireth power for the effecting
thereof. But those things which arise from impotency
may not be brought within the compass of omnipo-
tency. It may well be said of them, without im-
peachment of God's omnipotenc}', God cannot do
them ; it is impossible that he should do them.
Sundry of those things which God cannot do are
distinctly noted in The Guide to go to God, sec. 210.
Sec. 142. Of lying as it is impossible to God.
The verb ■^iliaaaiai, translated to lie, is of the pas-
sive voice, but is of a natural signification. It is
derived from an active, -^sudoo, which signifieth to de-
ceive, or to frustrate, fail, and disappoint ; so as to lie
is to utter a thing with a mind to deceive. The Latin
word, according to the notation thereof, signifieth to
go, or to speak, against one's mind, mentiri est contra
vientem ire. To utter an untruth is not simply to lie,
at least if a man be persuaded that that which he
uttereth is a truth ; but to utter a thing against con-
science, and with a mind to deceive, is a plain lie.
Thus Ananias and Sapphira lied. Acts v. 3, 4.
That which is so uttered is styled ro -^l^ivdog, a lie,
John viii. 44 ; rh -^eva/Ma, Rom. iii. 7 ; and he that
uttereth it, -^ndrig, a liar. Rev. ii. 2 ; -^ivGrrig, John
i. 44. The titles of such as deal falsely and deceit-
fully are compounded therewith ; as '^rohahiX(pog, a
false brother, Gal. ii. 4 ; ■^ivba'xooToXog, a false apostle,
2 Cor. xi. 13 ; •^iv^ohiha.ax.a'Kog, a false teacher,
2 Peter ii. 1 ; ->\/ivboXoyog, a false speaker, 1 Tim. iv. 2 ;
'^i\jbo[j.a^rv^, a false tcitness, Mat. xxvi. 60 ; ^l/suSoTgo-
(priTYig, a false prophet. Mat, vii. 15 ; '^i-jSo-'^piorog, a
false Christ, Mat. xxiv. 24 ; -^sudrnv/jbog, a thing falsely
called, 1 Tim. vi. 20. That which is here intended
to be impossible for God, is to fail in performing his
promise, especially that which is confirmed by oath.
We shall not here need to speak of that which God
confirmeth by oath ; for it was shewed (Sec. 140) that
God's oath is inviolable ; and it will by necessary
consequence follow, that if it be inupossible that God
should fail in any word at all, it would much more be
impossible that he should fail in that which he con-
firmeth by oath.
For the general, that God cannot in any case lie,
or fail of his word, is evident by an epithet attributed
to him, d^j/su^j^s, which we thus translate, that cannot
lie, Titus i. 2. It intends as much as this phrase. It
is impossible for him to lie. The foresaid epithet is
compounded with a privative preposition a, that im-
plieth an utter privation of such a thing, and that
there is no inclination thereunto. As ' God is light,
and in him is no darkness,' 1 John i. 5, so he is truth,
and in him there can be no lie. ' The strength of
Israel will not lie,' 1 Sam. xv. 29 ; herein is made a
difference betwixt God and man : ' God is not a man,
that he should lie,' Num. xxiii. 19 ; for God to lie
were to deny himself ; but ' God cannot deny him-
self,' 2 Tim. ii. 13.
God's truth is infinitely perfect ; it admits ' no
variableness, neither shadow of turning,' James i. 17.
Yea, God's truth is essential to him, so as his essence
may as soon be brought to nothing as his truth to a
lie.
Sec. 143. Of inferences from the impossibility of God
to lie.
1. The impossibility of God to lie is a great aggra-
vation of the heinousness of unbelief ; for ' he that
believeth not God, hath made him a liar,' 1 John
V. 10 ; which is in effect to make God no God. This
is the rather to be noted, to stir up in us a diligent
watchfulness against this sin, which many account no
sin, but a mere infirmity. See more hereof ver. 13,
Sec. 100.
2. This is a strong motive to believe. A greater
cannot be given ; for as there is no will, so neither
power in God to lie. Men who are conscionable and
faithful in keeping their word and promise are be-
lieved, yet being men, they are subject to lie, Rom.
iii. 4. How much more should God be believed, who
cannot possibly lie ! If God cannot lie, what pro-
mise, what threatening of his, shall not be accom-
plished ?
3. This should make ministers, who stand in God's
room, and speak in God's name, to be sure of the
truth of that which they deliver for God's word, else
they make God a liar, for their word is taken for God's,
Col. ii. 13. They are God's ambassadors. An am-
bassador's failing is counted his master's failing.
Therefore the apostle useth this asseveration, ' I say
the truth in Christ, I lie not, my conscience also
bearing me witness in the Holy Ghost,' Rom. ix. 1.
False prophets are branded for prophesying lies in
God's name, Jer. xiv. 14. For preventing this, we
must hold close to God's word.
4. Though we cannot attain to such an high pitch
of truth, yet every one ought to endeavour to be like
God herein, namely, in avoiding lying. Lying is a
74
GOUGE ON HEBREWS.
[Chap. VT.
Bin unbeseeming any man, but most unbeseeming a
professor of the true religion.
General arguments against lying arc these :
1. Lying is condemned by those who were led by
no other light than the light of nature ; as philoso-
phers, orators, poets. St Paul quoteth a verse out of
Epimcnides, whereby the Cretiaus were condemned
for their frequent lying, Titus i. 12. To brand them
the more for this vice, to lie was in a proverbial speech
said X;7jr/^£/i, to Crelize, or play the Cretians.
2. Every man's conscience condemns lying. If
one be not impudent, ho will blush when he tells a
lie ; and infinite shifts are ordinarily made to cloak a
lie, which shew that he is ashamed thereof, and that
his conscience checketh him for it.
8. No man can endure to be accounted a liar. No
word more provoketh rage than this, Thou liest. It
is the cause of many duels.
4. Lying overthrows all society ; ' for what man
knoweth the things of a man ?' 1 Cor. i. 11. A man's
purposes must be made known, and speech is the best
means thereof. If his speech be deceitful, how shall
his mind be made known ? If not, what commerce
can there be with him and others ?
5. A man taken tripping herein will be suspected
in all his words and actions. He that is not true in
his words can hardly be thought to deal honestly in
his deeds.
Arguments against lying in professors of the Chris-
tian religion are these :
1. Lying is expressly forbidden in God's word.
Lev. xix. 11 ; Eph. iv. 25 ; Col. iii. 9. Thus it is
against the rule of Christians.
2. It is against knowledge and conscience ; for a
liar doth deceitfully utter for truth that which he
knoweth to be false.
3. It is a filthy rag of the old man, and one of the
most disgraceful ; and therefore first set down in the
particular exemplification of those filthy rags, Eph.
iv. 22, 25.
4. It is most directly opposite to God, who is truth
itself, and concerning whom we heard that it was im-
possible that he should lie.
5. Nothing makes men more like the devil ; for
* he is a liar, and the father thereof,' John viii. 44.
A lying spirit is a diabolical spirit. A liar carrieth
the image of the devil, and doth the work of the devil,
and therein shews himself a child of the devil.
6. As a lie is hateful to God, so it makes the prac-
tisers thereof abominable, Prov. vi. IG, 17, and
xii. 22.
7. Lying causoth hea\'y vengeance. In general, it
is said, ' The Lord will destroy them that speak lies,'
Ps. V. 6 ; in particular, both temporal and eternal
jutlgments are threatened against such : temporal,
Hosea iv. 2, S^c. ; eternal, by excluding from heaven.
Rev. xxi. 27, and by thrusting into hell. Rev. xxi. 8.
Memorable was the judgment on Gehazi, 2 Kings
V. 27 ; and on Ananias and Sapphira, Acts v. 5,
10.
Sec. 144, 0/ comfort arising from faith in God's
promise.
The end of the two immutable things which God
used is thus expressed, 'iy^co/iiv, ' that we might have,'
&c. These words in general declare that it was for
our good that God so far condescended, as was shewed,
ver. 17, Sec. 131.
The particular good aimed at therein is in these
words, 'loyjjoav TaPcixArjOiv, a KtroHfj consohition.
Of the verb craeaxa/Jw, whence this noun consola-
tion is derived, see Chap. iii. 13, Sec. 143.
Among other acceptions, the verb from whence this
noun is derived signifieth to comfort, Col. iv. 8.
Hereupon the Holy Ghost, who is the original cause
of all true sound comfort, is styled UapdxXriTog, the
Comforter.
The word of my text, TaeaxXriSig, is sometimes
translated exhortation, Heb. xiii. 22; and sometimes
consolation, Luke ii. 25. So it is here taken.
The consolation here meant, is such as ariseth from
a true, sound, stedfast faith ; so as God added to his
promise his oath, that we might more stedfastly be-
lieve his promise, and in believing the same, receive
comfort to our souls. Metonymically, the eflect is
put for the cause ; comfort for faith, which worketh it.
Hence it is evident that credence given to God's
promise bringeth great comfort to the soul. Here-
upon, saith the psalmist, ' Remember thy word unto
thy servant, upon which thou hast caused me to hope ;'
he means God's word of promise, and thence inferreth,
' This is my comfort in my affliction,' Ps. cxix. 49, 50.
David himself gives a good evidence hereof; for when
he was brought into the greatest strait that ever he
was in, ' he encouraged himself in the Lord his God,'
1 Sam. XXX. 6, that is, calling to mind the promise
that God made to him, his soul was quieted and com-
forted. Such is the comfort and confidence which
ariseth from faith in God's promises, as it maketh
true believers to ' cast their burden and care upon
the Lord,' Ps. Iv. 22, 1 Peter v. 7, and to ' lay them-
selves down in peace and sleep quietly," Ps. iv. 8.
A believer is freed from all undue fears, doubts,
surmises, and such like passions as most trouble and j
disquiet the soul, so as a man must needs be much
comforted therein. That which the apostle saith of
love, may fitly be applied to faith, 1 John iv. 18.
There is no fear in faith, but perfect faith casteth out
fear. Christ opposeth fear and faith where he saith,
' Why are ye fearful, 0 ye of little faith ?' Mat.
viii. 2G. Comfort being the eflect of faith in God's
promises, should stir us up to labour for faith ; and
it should provoke us to yield all due credence to the
promises of God, both in respect of God's honour,
whose truth is sealed up thereby, John iii. 33, and
also in respect of the peace and comfort of oar own
Ver. 18.]
GOUGE ON HEBREWS.
75
Bouls. Well weigh how sweet a thing true sound
comfort is, yea, and how needful in regard of the
many assaults, troubles, and vexations whereunto we
are subject. They who are troubled in mind and dis-
quieted in conscience, and thereupon want this com-
fort, have it in high account, and earnestly desire it ; for
the benefit of a good thing is commonly better discerned
by the want than by the fruition of it. Behold here
the only means to find comfort in all estates, namely,
faith in God's promises ; wherefore carefully use this
means. All other means are but as shadows without
substance, or as dew which is soon dried up with the
Bun. Wherefore ' believe in the Lord your God, so
shall you be established ; believe his prophets, so
ehall you prosper,' 2 Chron. xx. 20.
Sec. 145. Of strong comfort.
The fore-mentioned comfort is much illustrated by
this epithet, 'lOyy^av, strong. Of the notation and
emphasis of this epithet* see Chap. v. 7, Sec. 37. It
is here opposed to that which is weak and wavering,
and full of doubts and fears. Hereby then is shewed
that God would have our comfort to be steady, like
the shining of the sun in a fair bright day, and not in a
cloudy, gloomy day, when it may for a while shine
forth, and then presently be obscured. Paul's com-
fort was a strong and steady comfort ; for he saith,
' Our consolation aboundeth by Christ,' 2 Cor. i. 5 ;
and again, ' 1 am filled with comfort,' 2 Cor. vii. 4.
In this respect he styleth it ' everlasting consolation,'
2 Thes. ii. 16.
Strong comfort doth much commend the means
which God hath afforded for that purpose ; and it is
exceeding useful against the many fierce and strong
temptations which will much impair our comfort un-
less it be strong. A foundation set on the sand will
soon fail when the rain falls and the floods arise, and
the winds blow and beat upon the house that is built
on that foundation, Mat. vii. 26, 27. There will
arise doubts and fears from the flesh ; Satan also will
add his storms and blusterings, and will do what lieth
in him to bereave us of all comfort. It is therefore
requisite that our comfort be strong and stedfast, and
that we be as a well-rooted and a well-grounded oak,
which stands steady against all storms.
1. Let us not be content either with seeming or
small comforts, lest we be like those who dream that
they eat, but when they awake, their soul is empty,
&c., Isa. xxix. 8. Such are many who have been
long trained up in Christ's school, and lived under
the ministry of the w'ord, by which God's promises
have been tendered unto them, and the infallible truth
of those promises demonstrated, and yet remain as
weak and wavering, as full of doubts and fears as at
the beginning. How can such be thought to be of the
kingdom of God ? The things of that kingdom,
though they be small in their beginning, yet will grow
to an admirable greatness, Mat. xiii. 31, &c.
2. For our parts, let us do our best for attaining
that which God would have us attain to, and for which
God aflbrdeth us immutable things, namely, strong
consolation. This may be attained by a diligent ex-
ercising ourselves in God's word publicly and privately,
by a careful observing his promises, and by a due
consideration of God's faithfulness and immutability.
Sec. 146. Of flying for refuge to GocTs promise.
The parties here specially intended for partaking of
the fore- mentioned end of God's confirming his pro-
mise by oath are thus described, * Who have fled for
refuge to lay hold upon the hope set before us.'
This phrase, fled for refuge, is the interpretation of
one Greek word, xarapuy&vTsc, which is a compound.
The simple verb (pihyu signifieth to fly, Mat. ii. 13.
This compound is only twice used in the New Testa-
ment, here and Acts xiv. 6. It carrieth emphasis,
and that in a double respect.
1. As it intendeth safety, and is translated /«/ /or
refuge.
2. As it intendeth diligence and speed, and may be
translated fly ivith speed.
In the former sense it sheweth, that they reap strong
comfort from God's promise who make it their refuge.
They who fled to the city of refuge, there rested quiet
and secure, and feared not what their adversary could
do against them, Num. xxxv. 12, 15. In this respect
David oft styleth God his • hiding place,' Ps. xxxii. 7,
and cxix. 114.
This will be a means to root out all confidence in
ourselves or other creatures, and rest on God alone
and his word ; for he that fled to the city of refuge
there abode, and went not out of it, Num. xxxv.
25, 26.
1 . This excludes all proud, self-conceited justiciaries
from strong consolation.
2. This teacheth us to acquaint ourselves with our
own guilt and emptiness, that thereby we may be
moved to fly for refuge to God's word. Till we see
that, we shall never do this.
Sec. 147. Of diligence in attaining the hope set le-
fore us.
As the foresaid compound, xaraipvyovTii, implies
diligence and speed, it is a metaphor taken from run-
ners in a race, who use to put on with all the speed
they can. This sense seems to be the more pertinent
in this place, because the words following have refer-
ence thereunto. For,
1 . To lay hold, z^arricai, hath reference to a prize,
for which runners in a race make the more speed.
2. The hope, kXirihoc, here mentioned is that prize.
3. This word set before, -Tr^oxci/xsvrig, useth to be
spoken of runners in a race, before whom the prize is
set, Heb. xii. 1.
4. There is mention made of a forerunner, '^r^od^o-
fijOi, ver. 20.
70
GOUGE ON HEBREWS.
[Chap. YI.
1. Our old Enr;lisli translation have reference here-
unto ; for thus they translate it, ' Which have fled to
hold last the hope laid heforo us.' In this sense do
most exiwsitors here take this word.
Thus the word implicth, that diligence must bo
used for attaining that which is hoped for ; hereof see
Chap. iv. 11, Sec. 64.1
The Greek word x^a7r,aai, here translated to hnj
hold upon, is the same that is used. Chap. iv. 14,
Sec. 8G, and there translated hold fast. As there,
60 here, it implieth perseverance in our Christian
course, till we have attained to the end thereof. Of
perseverance, sec Chap. iii. G, Sec. 08.
Hope is here taken motonymically for the thing
hoped for, as promise for the thing promised, ver.
12. Sec. 87. That which was hoped for is the very
same as was promised, even eternal life. For this is
the reward that is here said to be set before us.
Sec. 148. Of heaven a believers hope.
That which before the apostle termed the promise,
he here styleth the hope, to shew the mutual corres-
pondency betwixt God's promise and man's hope.
What God promiseth man hopeth for ; and man can-
not in faith hope for anything but that which God
hath promised. See more hereof in The Whole
Armour of God, treat, ii. part vii. sec. 3 ; of hope,
on Eph. vi. 17.
]f it be demanded what that hope is which is set
before us, a ready answer may be gathered out of
the two next verses, which shew that it is heaven itself,
and the glory thereof, which is hoped for.
Heavenly glory is that which true believers hope
for.* Hereupon their hope is styled, ' the hope of
the glory of God,' Rom. v. 2, namely, that glory which
with God they shall enjoy in heaven. It is also styled
* the hope of salvation,' 1 Thes. v. 8, and * the hope
of eternal life,' Titus iii. 7 ; it is in this respect called
' the hope which is laid up for us in heaven,' Col.
i. 5 ; and * that blessed hope,' Titus ii. 13, an hope
that maketh us blessed ; and the ' hope which shall
be gladness,' Prov. x. 28.
1. Herein is manifested a main diflcrencc betwixt
the hope of them that are regenerate, and them who
remain in then- natural estate. The utmost of the
hope of these men is within the compass of this world.
Hereupon their hope is said to perish, Prov. xi. 7.
For the promises of things to come belong not to them.
Besides, they want the eyes of faith, whereby things
invisible arc seen, Hcb. xi. 27 ; they walk by sense.
2. Herein further is manifested the ground of a
believer's boldness. ' The righteous are bold as a
lion,' Prov. xxviii. 1. He is bold in peace and trouble,
in safety and danger, in life and death ; and well may
he be so, by reason of the hope that is set before him.
Hereupon ' the righteous hath hope in his death,'
* See ver. 20, Sec. 157.
Prov. xiv. 32. This is that hope, whereof in a pro-
verbial speech it is said, Were it not for hope the
heart would break. This proverb holdeth most true
in the hope that hero we speak of, the hope of eternal
life. ' If in this life only we have hope in Christ, we
are of all men most miserable,' 1 Coi*. xv. 19.
Sec. 149. Of setting reward before us.
This phrase, set before, is the interpretation of one
Greek participle, cr^oxEz/xsi/T;; ; the root whereof, xu/j,ai,
signifieth to be set, Philip, i. 17. The compound is only
used in this epistle, and that three times, here and
Chap. xii. 1,2. It implieth a setting a thing before
us, as for direction. Chap. xii. 1, to shew how we
should attain it; so also for imitation, to stir us up
to use our best endeavoixr for attaining it.
It is set before us by God himself in his word. We
may therefore have our eye upon this hope, namely,
upon that reward which is promised, and thereupon
we may well hope for it. As God hath set it before
us, so may we set it before ourselves, and thereby be
encouraged to hold out in our Christian course. It
is said of Christ, that ' for the joy which was set be-
fore him, he endured the cross,' Heb. xii. 2.
If Christ used this means to encourage him to en-
dure the cross, much more may we by this means
encourage ourselves to do and endure whatsoever God
shall call us unto. Yea, I may add, that we must
have our eye on that that is set before us. ' For he
that Cometh to God must believe that he is, and that
he is a rewarder of them that diligently seek him,'
Heb. xi. 6. Thus Abraham * looked for an heavenly
citv,' and Moses ' had respect unto the recompence
of Vhe reward,' Heb. xi. 10, 26. With this doth the
apostle thus persuade Christians to hold out under
all their pressures, ' Our light affliction, which is but
for a moment, worketh for us a far more exceeding
and eternal weight of glory,' 2 Cor. iv. 17.
1. The weakness of our flesh needeth this support.
The spirit may be willing, when the flesh is weak,
Mat. xxvi. 41.
2. The difliculty of our task, for doing and suffer-
ing what we are bound unto, requires such an en-
couragement ; because ' strait is the gate, and nan'ow
is the way, which leadeth unto life,' Mat. vii. 14.
3. The imperfection of the sanctification of the
best, while here they are in this world, needeth such
an help. For ' we know in part,' 1 Cor. xiii. 9, and
of all other graces wo have but a part. If we were
now as Adam in his innocency was, or glorified saints
now are, we should need no such means.
4. Reward, especially the hope here spoken of,
namely, of eternal life, is the end of om- practice,
Rom. vi. 22, and of our faith, 1 Pet, i. 9 ; therefore
we may have our eye fixed on it.
5. God having promised that which we hoped for,
wo may well set it before us. For ' whatsoever good
thing any man doth, the same shall he receive of the
Ver. 18.]
GOUGE ON HEBREWS.
77
Lord,' Eph. vi. 8 ; and in due season we shall reap,
Gal. vi. 9.
6. None condemns this point of prudence in tem-
poral things. Who condemns the husbandman for
sowing bountifully, that he may reap bountifully?
2 Cor. ix. 6. It is by way of commendation said,
' The husbandman waiteth for the precious fruit of
the earth,' James v. 7. * He that striveth for a
mastery, doth it to obtain a corruptible crown,' 1 Cor.
ix. 25. All tradesmen, merchants, mariners, soldiers,
and others, have that which they hope for in their
eye.
1. Obj. It is a mercenary disposition, and the part
of an hireling, to do duty for reward.
Ans. Not unless they do it wholly and only for
reward ; or at least, principally, according to this
proverb. No ijenny, no pater-noster.
2. Obj. This argues self-love.
Ans. Indeed, the eyeing of such a reward argues a
spiritual self-love ; but this is very commendable, as
is shewed in Domest. Duties on Eph. v. 29, treat, i.
sec. 58.
Though this be lawful, yet it admitteth sundry
cautions, such as these,
1. That the principal end we aim at in all our
endeavours be God's will and his glory. We ought
so far to aim at this mark, as if our salvation and
God's gloi'y should stand in opposition (which never
can in a right course), we should with Moses wish to
be blotted out of the book of life, Exod. xxxii. 32,
and with Paul to be separated from Christ, rather
than God's glory be dashed. Our aim, therefore, at
our own happiness must be subordinate to God's
glory.
2. That the particular thing which we aim at be
such as proceedeth from God's love and favour, and
bringeth us into communion with him.
3. That we aim at a reward, not as a due debt or
matter of merit, but as that which God on his mere
grace promiseth.
4. That the longer we be trained up in Christ's
school, we do the more acquaint ourselves with the
beauty and excellency of that which God requireth of
us, and thereupon to yield unto it, for conscience sake,
for the Lord's sake, for the love of goodness itself.
Sec. 150. Of inferences upon doing and enduring
for reward's sake.
1. The foresaid doctrine of having an eye to the
hope set before us, is the doctrine of all reformed
churches, taught by their preachers in their pulpits,
maintained by professors of divinity in their chairs,
and published in the books that are printed about
this point ; and yet papists falsely charge us to deny
that Christians should have any respect to reward.
The Rhemists in their notes on Heb. xi, 26, thus,
' The protestants deny that we may or ought to do
good, in respect or for reward in heaven.' And Bel-
larmine^ chargeth Calvin to deny that we should do
good in respect to reward. But in those places which
he quoteth of Calvin, there is nothing to be found
to that purpose.
2. It cannot be denied, but that there are some
of this perverse opinion, to deny the truth of grace
in them, who are either incited to good by hope of
reward, or restrained from evil by fear of future
revenge. But this conceit we utterly detest.
3. The foresaid doctrine giveth evidence of the great
indulgency of God towards man, in affording such
allurements to incite us unto our duty.
4. The said doctrine manifesteth the hardness or
their hearts, who are no way wrought upon, but
remain like the smith's anvil, which is softened
neither with the beating of the hammer upon it,
nor with any oil poured on it. They are like those
that Christ complaineth of, who were wrought upon
neither by piping nor dancing, Mat. x. 17.
5. Let this part of God's indulgency towards us
quicken us up to use this help ; and thereupon both
to take notice of the hope that God hath set before
us, and also seriously to meditate on the excellency
thereof, and frequently to meditate thereon.
Sec. 151. Of the resolution o/Heb. vi. 17, 18.
Ver. 17. Wherein God, ivilling more abundantly to
shew unto the heirs of p)^'omise the immutability of
his counsel, confirmed it by an oath :
18. That by two immutable things, in which it ivas
impossible for God to lie, we might have a strong con-
solation, who have fled for refuge to lay hold upon the
hope set before us.
The sum of these two verses is, a declaration of
the ends of God's condescension to man.
Hereabout we are to observe the inference in this
word wherein, and the substance in the words fol-
lowing.
The foresaid ends are two :
One in reference to God himself, ver. 17, the
other in reference to man, ver. 18.
The former is, 1, propounded, in this phrase, to
sheio the immutability of his counsel.
2. It is illustrated by sundry circumstances.
In the point propounded we may observe,
1. God s act, thus expressed, to shew.
2. The object thereof, wherein is set down both
the kind of object, counsel, and the stability of it, in
this word immutability.
The circumstances of the illustration are four :
1. The manner of God's doing what he did, in this
word willing.
2. The measure thereof, more abundantly.
3. The means whereby he did it, his oath. This
is amplified by the validity of it, in this word con-
firmed.
4. The men to whom he did it, heirs offromisQ.
' Bellarra. de justificat. lib. v. c^p. viii.
GOUGE ON HEBREWS.
[Chap. VI.
The other end, which hath reference to man, is,
1. Propounded ; 2. amplified.
In the point propounded is set down,
1. The kind of benefit, consc»/a//c»i. j
2. The quantity of it, slrouij.
8. The fruition of it, miijht have.
In the amplification is set down the means used
on God's part, and the persons for whom. The
means are set forth,
1. By their number, tico things.
2. By their stability : which is, 1, expressed in
this word immutable ; 2, confirmed, in this phrase,
in which it icas impossible for God to lie.
The persons for whose sake God so far conde-
scended ai'e described,
1. By their act, uho have fled.
2. By the end of that act, to lay hold upon.
8. By the prize, the hope.
4. By the ground thereof, set before us.
Sec. 152. Of observations raised out of Heb. vi.
17, 18.
I. God conforms himself to man. This I gather
out of the inference from this word tiherein. See Sec.
130.
II. God xviUinfihj doth what he doth for man. For
it is here said, God willinff. See Sec. 130.
III. God doth more than needs for manssahe. This
phrase more abundantly, and this word two things, \.
18, intend as much. See Sec. 131, 139.
IV. God clearly manifests his good will to man.
The word translated to shew significth a clear and
full manifestation of a thing. See Sec. 132.
V. All believers are God's heirs.
VI. None but believers are God's heirs.
The extent and restraint of this word heirs prove
these two last observations. See Sees. 133, 131.
VII. God's promise is the ground of believers' in-
heritance. For they are heirs of promise. See Sec.
133.
VIII. God's counsel is immutable. This is here
taken for granted. See Sec. 135.
IX. God's oath is a suretyship. The word tran-
slated confirmed intendeth so much. See Sec. 138.
X. God's promise is immutable.
XI. God's oath is immutable. These are the tivo
things that are here said to be immutable. See sec.
HO.
XII. Matters of impolency are im,possible to God.
Soe Sec. 141.
XIII. It is impossible for God to lie. This is here
expressly aflirmed. See Sec. 141.
XIV. Faith in God's promise worketh consolation.
For it is God's word believed whereby we come to
have comfort. See Sec. 141.
XV. God would have our consolation to be steady.
This is the meaning of this word strong. See Sec.
145.
XVI. Believers make God their refuge. They are
here said to fly to his promise for refuge. See Sec.
14G.
XVII. Diligence must be used for obtaining life.
The verb translated y/<'ti implieth diligence. See Sec.
147.
XVIII. God's promise is the ground of man's hope.
Hope is here put for that which God hath promised,
and man believed. See Sec. 148.
XIX. God hath set a prize before us. This is here
implied under this phrase, set before us. See Sec.
149.
XX. We may aim at reward. It is reward that is
set before us : and it is here mentioned, to move us
to have our eye upon it. See Sec. 149.
Sec. 153. 0/ hope an anchor of the soul. Heb. vi.
19, 20.
Ver. 19. Which hope toe have as an anchor of the
soul, both sure and stedfast, and which entereth into
that within the veil ;
20. Whither the forerunner is for us entered, even
Jesus, made an high priest for ever after the order of
Melchisedec.
In these two verses the apostle describeth hope,
whereof he made mention in the former verse. Which
description is here brought in for two principal ends.
One, as a farther argument, to press the main point
in hand, namely, perseverance without wavering. The
other is a fit transition from his digression to the
main matter in hand, concerning Christ's priesthood.
See Sec. 101.
The apostle's argument is taken from that help and
means which God afibrdeth to us for persevering,
which is a safe and sure anchor.
Though hope in the former verse were taken meto-
nymically for the thing hoped for (as was shewed Sec.
147), yet here it may properly be taken for that grace
whereby we quietly wait for eternal life.
The word hope is not expressed in the Greek, but
fitly supplied in our English ; for the relative which
hath reference thereunto.
Of the description of hope, and of sundry other
points about that grace, see The Whole Armour of
God, treat, ii. part. vii. sec. 3, &c. ; of hope, on Eph.
vi. 17. ■
The use of hope is excellently set forth under this
metaphor of an anchor, which sheweth the nature and
use of it ; that is, to keep us steady against all temp-
tations, that wc be not tossed up and down, and carried
this way and that way, or overwhelmed by them.
Saints are in this world as ships in the sea. A sea
is oft very troublesome and dangerous, by reason of
great waves raised by gusts and storms of wind. Thus
the devil and his instruments bring saints into many
troubles and dangers. Now, as an anchor is of great
use to hold a ship fast in the midst of storms and
tempests, so as it cannot be whirled up and down,
Ver. 1 9, 20.]
GOUGE ON HEBREWS.
79
this way and that way, nor east upon rocks or sands,
but kept steady in the place where the anchor is cast,
so hope is of like use to the soul ; it keeps it in the
midst of all temptations and troubles settled and sted-
fast, so as they cannot remove it from the promise of
God, whereon this anchor is cast, nor split it upon
the rocks of presumption, or drive it into the sands of
diffidence and despair.
Hope is here styled the * anchor of the soul,' to
distinguish it from iron anchors used for ships. By
the soul, is here meant the spirit of a man, even the
regenerate part.
Hope is a special means to keep the soul safe, and
in that respect styled ' the hope of salvation,' 1 Thes.
V. 8 ; and ' the helmet of salvation,' Eph. vi. 17.
It is one part of that spiritual armour whereby the
soul is fenced, and whereby it is kept safe from
spiritual enemies and assaults. In this regard it is
the more excellent in the kind of it, and more neces-
sary for the use of it. Of spiritual armour, and
spiritual enemies and assaults, which make much to
the amplifying of this anchor of the soul, see The
Whole Armour of God, treat, i. part ii. sec. 4, on
Eph. vi. 11 ; and part iii. sec. 9, on Eph. vi. 12 ;
and treat, ii. part viii. sec. 5, on Eph. vi. 17.
By this metaphor the apostle sheweth that hope is
of special use to keep the soul safe in all troubles and
trials. ' They that trust (or hope) in the Lord shall
be as mount Zion, which cannot be removed, but
abideth for ever,' Ps. cxsv. 1. Upon David's pro-
fessing that he put his trust in God, he maketh this
inference, ' I will not fear what flesh can do unto me,'
Ps. Ivi. 4, In this respect the apostle saith, that
' hope maketh not ashamed,' Eom. v. 5. It doth not
disappoint him of that which he expecteth, so as he
should be ashamed. In this respect there is another
metaphor, whereunto the apostle reserableth hope,
namely, an helmet ; whereof see The Whole Armour
of God, treat, ii. part vii. sec. 7.
Hope doth, as it were, fasten the man in whom it
is to the promise of God, on whom it is fixed, and to
heaven which he hopeth for ; as by the anchor and
cable a ship is fastened to the ground on which the
anchor is cast. Now God's promise is a most firm
ground, and heaven is so high, as nor Satan, nor any
of his instruments, can come thither to loose it. Hope,
therefore, must needs be of singular use to keep the
soul safe.
1. This giveth proof both of the necessity and also
of the benefit of hope. Of both these, see The Whole
Armour of God, treat, ii. part vii. sec. 9.
2. This also may quicken us up to get and preserve
this needful and useful grace. Hereof see The Whole
Armour of God, treat, ii. part vii. sec. 13.
3. The resemblance of hope to an anchor afibrdeth
a direction for well using of hope. Hereof also see
Tlie Whole Armour of God, treat, ii. part vii. sec.
16.
Sec. 154. Of the certainty of hope.
These two epithets, sure and stedfast, are so ex-
pressed as they may have reference either to the grace
itself, which is hope, or to the metaphor, whereunto
the grace is resembled ; for they are all of the same
case, gender, and number. In sense, both references
tend to the same issue ; for if it be referred to the
metaphor, it implieth that hope is not only like an
anchor, but also like a sure and stedfast anchor.
The first epithet, asipocXlj, translated sure, is a com-
pound. The simple verb, ff^paXXoo, lahefacto, everto,
from whence it is derived, signifieth to weaken or over-
throw. The verb is compounded with a privative
preposition, and signifieth to make fast and sure, or
to keep safe. Mat. xxvii. 64-GG; Acts xvi. 28. Thence
the adjective dapaX/j;, here used, is derived, which
signifieth certain, sure, safe ; and a substantive, agpa-
Xsia, that signifieth certainty, or sureness, or safety,
Luke i. 4, Acts v. 23 ; and an adverb, dGpaXojc,
which signifieth /as^, surely, safely, Acts xvi. 23, Mark
xiv. 44.
This epithet applied to an anchor signifieth such an
one as abideth fast and sure in the ground, and suffer-
eth not the ship to be carried away, but keepeth it
safe.
Of the other epithet, (SiQalav, translated stedfast, see
Chap. ii. 2, Sec. 11, and Chap. iii. 6, Sec. 68.
These two epithets are joined together with a
double copulative, n %ai, which our English thus
expresseth, both sure and stedfast ; to set out more
fully and to the life the certainty of hope, according
to that which Joseph said of Pharaoh's two dreams :
' It is because the thing is established by God,' Gen.
xli. 82. This, then, giveth evident proof that a be-
liever's hope is firm and stable. See ver. 11, Sec. 80.
The former of the foresaid epithets being sometimes
used for safe, and joined with the other, that signifieth
stedfast, giveth us further to understand that the
spiritual safety of a Christian dependeth on the assur-
ance of his hope, as the safety of a ship dependeth on
the sureness of the anchor ; for ' he that wavereth is
like a wave of the sea, driven with the wind and
tossed,' James i. 6. Hereupon the apostle exhorteth
to be ' stedfast and unmoveable,' 1 Cor. xv. 58.
Satan will not cease to raise storms against us by
himself and ministers ; if therefore our anchor be not
sure and stedfast, we shall be exposed to very great
danger.
This should the more incite us to give all diligence
to have our hope established. See ver. 11, Sec. 80.
Sec. 155. Of entering into that within the veil.
The object of hope, or ground whereon the anchor
of the soul is cast, is thus described, which entereth
into that within the veil. The Greek noun, /caraTs-
rasfia, translated veil, is a compound. The simple
verb, Tirdvwfj,!, signifieth to open. One compound,
ixTirdnufji,!, signifieth to stretch out, Rom. x. 21 ; an-
80
GOUGE ON HEBREWS.
[Chap. VI.
other, zaraTaravvu/x;, ohteijo, to cover. From thence
is derived the word that signifieth a veil ; for the use
of a veil was to cover, Exodus xl. 21, or hide a thin}:;.
The word to fffwrssov, inleriiis, translated that xvilh-
in, is of the comparative degree. The positive iou,
intus, signilieth ivUhin, and this comparative inner,
Acts xvi. 24.
In this phrase the apostle alliidcth to the tabernacle
or temple, wherein the most holy place was severed
from the other part of the temple by a veil. Exodus
xxvi. 33 ; 2 Chron. iii. 14. That within the veil was
the most holy place, which was a t3po of heaven.
Hereof see more on llcb. ix. 13.
The hiding of the most holy place with a veil pre-
figured the invisibility of heaven to us on earth.
The comparative may be used either by way of dis-
tinction, and that betwixt this and the outward veil,
whereby the holy place was divided from the court
appertaining thereunto, — in reference hereunto, this
inner veil is called ' the second veil,' Heb. ix. 3 ; or
else the comparative may set out the inner part ; for
the noun veil is of the genitive case, rou xaracrsraff-
(jbaroz, as if it were thus translated, ' the inner part of
the veil.' Thus it setteth out the most holy place,
as was noted before.
Of the emphasis of this compound, E/Vesp/o/ASKTiv,
enter into, see Chap. iii. 11, Sec. 110 ; and of doub-
ling the preposition in the verb, and with the noun,'
as if it were thus translated, entercth in, into, see Chap.
iv. 11, Sec. G5.
Here it implieth the extent of a believer's hope, that
it cannot rest till it have attained to heaven, and till
it be well settled.
Herein lieth a difference betwixt the anchor of a
ship, and this anchor of the soul. That is cast down-
wards to the bottom of the water where the ship is
stayed ; this is cast as high as heaven itself.
Sec. 156. Of hope of things not seen.
This part of the description of hope, that it * en-
tereth into that within,' sheweth that hope is of things
not seen. This doth the apostle expressly prove,
Rom. viii. 24. As faith, so hope is ' the evidence of
things not seen,' Heb. xi. 1 ; by hope we ' look at the
things which are not seen,' 2 Cor. iv. 18. ' God hath
begotten us again unto a lively hope of an inheritance
reserved in heaven,' 1 Pet. i. 3, 4.
This God hath so ordered to try our patience, faith,
love, &c., 1 Pet. i. 7, 8.
1. Herein licth a main difference betwixt a Chris-
tian's hope and sight. This latter is of things visible,
the former of things invisible.
2. Herein lieth a main difference betwixt the hope
of true Christians, and mere worldlings, whoso hope
is only on the things here below, which are visible.
8. This teacheth us to wait for the things which
we hope for. For * if wo hope for that we see not,
then do we with patience wait for it,' Rom. viii. 2-5.
It is very requisite that we wait with patience, lest
otherwise we fail of the end of our hope.
Sec. 157. Of hope of heaven.
The mention of the veil, in this phrase, that n-ithin
the veil, further sheweth that heaven is the object of
a believer's hope. The apostle's description of the
hope of God's calling doth evidently demonstrate
thus much, Eph. i. 18 ; but more clearly doth another
apostle thus set it out, ' God hath begotten us again
unto a lively hope, to an inheritance incorruptible,'
&c., 1 Pet. i. 3, 4. The apostle therefore joineth
these two together, ' the blessed hope, and the glorious
appearing of Christ,' Titus ii. 13. It is hereupon
styled, ' hope of salvation,' 1 Thcs. v. 8 ; 'an helmet
of salvation,' Eph. vi. 17. The apostle takes this for
granted, where he saith, ' If in this life only we have
hope in Christ, we are of all men most miserable,'
1 Cor. XV. 19; and in this respect, saith the wise
man, ' the righteous hath hope in his death,' Prov.
xiv. 32. Heaven is the highest and chiefest of all
God's promises, it is the end of them all. For the
purchase hereof Christ came down from heaven.
1. Herein lieth another difference betwixt the hope
of saints and worldlings. The hope of worldlings
ariseth no further than the earth ; the hope of saints
ariseth as far as heaven.
2. Hereby proof may be made of the truth and
excellency of a Christian's hope. If it be fixed on
things below, it is base and false.
3. In all losses and crosses, let us have an eye to
this object of our hope. So long as heaven abides,
we need not be over careful. This makes believers
think themselves happy, when the world accounts them
miserable.
Sec. 158. Of Christ's ninninff in our race.
Ver. 20. The first part of the twentieth verse is
an explanation of the place where a believer's hope is
fixed, in these words, ' whither the forerunner is for
us entered.'
1. It is said to be a place entered into, iiarj'Kds,
and in that respect passable.
2. It is entered into by rr^ohoixoc, a forerunner.
Thereupon we may be directed how to enter.
3. That forerunner is Jesus our Saviour ; so as we
may with the gi'eater confidence follow him.
4. He did what he did for us. This adds much to
the strengthening of our confidence.
The word translated forerunner is in this place
only used.
As our English, so the Greek also is a noun com-
pound. The simple verb' signifieth to run. Mat.
xxviii. 8. The preposition cr^i, ante, with which it is
compounded, signifieth before, Luke xiv. 4. The verb
' TBixf, curro. praet. activ. liS^dfinKa ; aor. I'h^a/it* ; prset.
med. lii^ofia ; imle l^if^oi, curaus , 2 Tim. iv. 7.
Ver. 19, 20.]
GOUGE ON HEBREWS.
81
thus compounded ■z^osdoaf/.e, j^riPcurrit, is translated
outran, John xx. 4. For he that outruns another,
runs before him. The word may have reference to
such as run in a race, and so outrun others, as they
get first to the goal.
The Greek word rr^ohooiMog, here translated fore-
runner, is by other authors put, not only for such as
in a race outrun others, but also for a messenger
sent beforehand upon a business; or for a scout sent
to descry an army ; or for a quartermaster, who goeth
beforehand to prepare quarters for soldiers ; and for
an harbinger, who is to prepare lodgings for a king's
court in his progress; and for an herald, that declares
such a personage to be coming; and for any that^«-e-
pareth the xcay beforehand ; and for a guide that goeth
before to direct others. In sundry of these senses,
John the Baptist was styled a forerunner. He was
as an herald that declared Christ was coming; as an
harbinger to make the way plain before Christ's com-
ing; and as a guide to direct people in the way to
Christ, Mat. iii. 1, &c.
But as this metaphor hath reference to heaven,
whither the forerunner here mentioned entered, it is
proper to Christ alone. For he is that only one wl o
through his own merit opened heaven, and first entered
into it, and made it passable for others after him to
enter thereinto.
In general it may, from this metaphor, be inferred,
1. That Christ was a runner in the Christian race.
2. That he ran therein before others.
The first point is evident by the obedience which
he performed, and sufierings which he endured in the
days of his flesh.
1. Christ would run in the same race with others,
to sanctify the same unto them. For this is one
benefit of all Christ's undertakings, that the like thereby
are sanctified unto us. Christ suffered himself to be
assaulted by Satan, that he might sanctify like assaults
to us, if it please God to bring us thereunto. In this
respect Christ is said to be 6 aytdZ^m, * he that
sanctifieth,' and believers to be 6/ ayiaZpiMzvoi, ' they
who are sanctified,' Heb. ii. 11.
2. Christ ran in the race wherein we run, to make
it the more plain and easy for us. This is another
benefit of Christ's untertakings. For Christ, as he
met with blocks and incumbrances, removed them out
of the way, which otherwise would have hindered us.
3. Christ did this to draw us on more readily and
cheerfully to run our race. Company in a work or
way, is a great means of encouragement; it puts life
and vigour into such as are ready to faint; a tired jade
■ with company will be drawn on.
This giveth an evidence of God's goodness to us,
who hath provided such an excellent help for that
whereunto he calls. He hath sent his Son from
heaven, and set him in the same race, wherein we are
to run. This is the rather to be thought on, because,
without this help, it is not possible to hold out.
Vol. II.
Sec. 159. 0/ Christ's running he/ore us.
The second general point, that Christ ran in our
race ' before us,' may be taken two ways.
1. In regard of the absolute perfection and sur-
passing excellency of all that he did, he far outstripped
all ; and thus by an excellency he is styled ' a fore-
runner.' This is one respect wherein he may be said
to be ' anointed above his fellows.' See Chap. i. 9,
Sec. 123.
2. In regard of his undertaking to be a guide and
pattern for us to follow him ; thus is he styled ' the
Captain of our salvation.' See Chap. ii. 10, Sec.
95.
This much amplifieth the former point of Christ's
being a runner in the Christian race. For if thereby
the way were made more easy, and believers drawn
on more cheerfully to run their race, much more by
this, that Christ is a forerunner and a guide; such a
forerunner as espieth all obstacles, and impediments
that lie in the way, and will remove them before we
come at them ; yea, such a guide as can, and will
direct us in the right way, for he is ' the way, the
truth, and the life.' Therefore the apostle contenteth
not himself with setting a cloud, that is, a thick mul-
titude of others running in this race before us; but
adds this forerunner, and bids us in special manner to
look unto Jesus, Heb. xii. 1, 2.
Let us therefoi'e look unto Jesus. The Israelites
in the wilderness so looked unto the pillar or cloud
that went before them, that 'when the cloud was taken
up in the morning, then they journeyed. Whether
it was by day, or by night, that the cloud was taken
up, they journeyed ; or whether it were two days, or a
month, or a year, that the cloud tarried upon the
tabernacle, they abode in their tents and journeyed
not,' Num. ix. 21, 22. The Lord Jesus, our fore-
runner, was the truth and substance of that pillar.
As then in the wilderness he went before his church,
in that shadow and type, so much more brightly and
visibly in the days of his flesh, when he ' fulfilled all
righteousness,' Mat. iii. 15, and for righteousness'
sake 'endured the cross and despised the shame,'
Heb. xii. 2. The Lord Jesus is set before us, as the
object of our faith, and a pattern for our imitation.
We must therefore look unto him with the two eyes
of our soul, understanding and faith ; and follow him
with both the feet of our soul, obedience and pa-
tience. The church undertakes thus much in this
prayer and promise, * Draw me, we will run after
thee,' Cant. i. 3. The prayer gives evidence of her
understanding and faith ; the promise, of her obedi-
ence. We must look with the foresaid eyes to Jesus,
that we may receive life, vigour, strength, and all
needful ability : for ' of ourselves we are not suffi-
cient to think anything as of ourselves,' 2 Cor. iii. 5.
We must follow Christ that we may be both guided
in the right way, and encouraged to go on therein.
Thus Paul followed Christ himself, and exhorteth
F
82
GOUGE ON HEBREWS.
[Chap. VI.
others to follow bim as ho followed Christ, 1 Cor. xi.
1. For this cud we must,
1. Inquire what way Christ entered into heaven.
2. Consider what good reason we have, and how
great equity there is, that wo should follow him. For
this end these three points are among others to be
duly weighed :
1. The dignity of his person that is our fore-
runner.
2. The perfection of that course which he toal;.
No such pattern was ever set before us. Every
saint had his defects; but Christ did no sin. Sec, 1
Pet. ii. 2-2.
8. The reward which followeth upon following
him, 2 Tim. ii. 11, 12.
Sec. IGO. Of Christ's enteriiu/ into heaven for iis.
It is said of the foresaid forerunner, that he
entered thither where our hope is fixed. The word
iiffTiXOi, translated entered, is the same that was so
translated in the former verse. Sec. 155. It sheweth
that Christ attained the end of his race, at which he
aimed. This was heaven itself, whereinto we also
shall enter, if in our race we follow this our fore-
runner.
This act of Christ being premised, immediately
before his priesthood, sheweth that heaven is the
place where Christ continueth to exercise his priest-
hood.
1. That was prefigured by the most holy place,
Heb. ix. 11.
2. There is the mercy-seat or throne of grace,
whereon his Father sittcth, Heb. viii. 1.
3. That is the only place of true happiness.
4. That was shut against us by our sins ; but
Christ * by his own blood entered in thither, having
obtained eternal redemption for us,' Heb. ix. 12.
See more hereof, Chap. iv. 14, Sees. 84, 85.
To move us the rather to apply this entering of
Christ into heaven unto ourselves, the apostle here
expressly saith that he did it for «s ; so as a main
end of Christ's entering into heaven was for our good.
As he came down from heaven for our good, so for
the same end he entered into heaven again. In-
deed, for us, and for our good, he did and endured
all that he did and endured. See Chap. ii. Sec.
83.
In particular he entered into heaven for us,
1. To prepare places for us, John xiv. 2, and xii.
2G.
2. To make continual intercession for us, Rom.
viii. 84.
8. To make us partaker of his own glory, John
xvii. 24, Rev. iii. 21, 2 Tim. ii. 12.
We are utterly unable of ourselves to enter into
heaven, John iii. 13 ; therefore Christ ascended for
us to open a passage for us, and to bring us thither.
1. This puttcth a diU'ercnce betwixt the ascension
of Christ, and of others that ascend thither, Christ
ascended by his own power, and for the good of
others. But all others that enter into heaven, entered
by virtue of Christ's entering thither, and for them-
selves. This phrase, ' God hath raised us up to-
gether, and made us sit together in heavenly places
in Christ Jesus,' Eph. ii. G., is very emphatical,
and sheweth that we are not only in hope, but in
deed entered into heaven in the person of Christ,
and that by virtue of our near union with him.
2. This is a strong motive to believe in Christ.
If Christ did all for us, is there not then good
reason for us to apply what Christ did and sufiered
to ourselves ? Meditate hereon for strengthening
your faith. If wc apply not to ourselves what Christ
did, we do not only lose the benefit of all, but also
we make void, as much as in us heth, the main end
of Christ's entering.
3. From the particular we may receive a general
direction, to apply to ourselves, as Christ himself, so
his offices, actions, natures, properties, value, and
virtue of what he did and endured ; for all was
for us.
4. This ministereth singular comfort against all the
troubles which in this world we are subject unto.
•Let not your hearts bo troubled,' saith Christ; 'in
my Father's house are many mansions, and I go to
prepare a place for you,' John xiv. 1, 2. Thus
Christ comforteth his disciples against troubles, upon
this consideration, that he himself, as a forerunner,
entered into heaven for their sakes, even to prepare
places for them. On this ground we may support
ourselves against trouble, because Christ in heaven
prepareth a rest for us ; and we have no cause to fret
at the honours whereunto wicked men are advanced
in this world, in that Christ prepares honour enough
for us in heaven.
5. This sheweth the reason of the assurance of
our hope, that is an anchor cast within the veil ;
namely, because Christ hath entered thither for vs,
that we should be made partakers of the happiness
there enjoyed. For this cause doth the apostle here
make mention of Christ's entering thither for us.
This assurance then ariseth not from ourselves :
but from that order and means which God hath ap-
pointed and atibrded to us.
That we might not be mistaken about the foresaid
forerunner, and his entering into heaven for us, the
apostle doth expressly name him, under this title
■Jesus, which signifieth a Saviour : and this ampli-
fieth all the fore-mentioned points, that the fore-
runner is a Saviour, and ho that' entered into heaven
for us ns a Saviour. Upon such a ground did this
apostle thus set down Jesus by name, Chap. iv. 14.
Sec. 8G.
Of this name Jesus, See Chap. ii. 9, Sec. 73.
> Qu. ' that he ' ?— Ed.
Ver. 19, 20.]
GOUGE ON HEBREWS.
83
Sec. 161. Of Christ a priest after the order of Mel-
chisedec.
The latter part of this verse (in these words, made
an highpriest for ever after the order of Melchisedec) is
a pertinent and perfect transition betwixt the apostle's
digression, and his description of Christ's priesthood.
Of his digression, see Chap. v. 11, Sec. 57.
This transition eyeth both that which went before
and that which followeth.
In reference to that which he had delivered about
the forerunner's entering into heaven, he here shew-
eth what an one he was : even the only true high-
priest, who is for us in things pertaining to God.
Hereby the benefit of Christ's entering thither is
much amplified.
In reference to that which followeth, this transi-
tion layeth down the sum of the apostle's large dis-
course about Christ's priesthood.
He doth here resume the very words at which he
broke off" his fore-mentioned discourse, Chap. v.
10, that thereby we might the better discern how he
returns to his former matter, and proceeds therein.
This is the third time that this testimony of Christ's
priesthood hath been alleged, namely, chap. vi. 6, and
10, and here. And it is twice more mentioned in the
next chapter, verses 17 and 21 ; yea, twice more, hint
thereof is given, chap. vii. 11, 15.
It is a testimony that setteth down sundry remark-
able points about Christ's priesthood ; as,
1. The warrant that Christ had to execute this func-
tion, in this word made; which by the apostle himself
is thus explained, * called of God,' Chap. v. 10, Sec. 54.
Christ was deputed by God to this excellent function.
That this word made implieth a deputation or ordina-
tion to a function, is shewed Chap, v. 5, Sec. 24,
where this word niade is used to the same purpose.
2. The kind of function, expressed in this word priest.
That Christ was a true priest is proved Chap. ii. 17,
Sec. 172.
3. The dignity of that function, in this word high;
which declareth th^t Christ was the chiefest of priests,
see Chap. ii. 17, Sec. 173.
4. The everlasting continuance of this function ; for
he is here said to be a priest for ever. See Chap. v. 6,
Sec. 29.
5. The singular kind of priesthood ; for this phrase,
after the order, implieth a peculiar kind of function.
6. The eminency of Christ's priesthood ; for the
mention of this person, Melchisedec, sheweth that
Christ's priesthood was of all the most eminent. He
was such an one as never any like him. Of the two
last points, see Chap. v. 6, Sec. 30.
Sec. 162. Of the resolution of Heb. vi. 19, 20.
The sum of these two verses is a description of
Christian hope.
Of the description there are two parts :
One setteth out the use of hope.
The other, the qualities of it.
The use of hope is manifested in a metaphor,
which is,
1. Propounded ; 2, amplified.
The metaphor, as propounded, is in this word anchor.
It is amplified by the kind thereof, in this word soul,
which sheweth it to be spiritual.
2. By the interest we have therein, in this word ive
have.
The qualities are, 1, expressed; 2, confirmed.
They are expressed in two epithets, sure aiid sted-
fast.
They are confirmed by the place whereon that
anchor of the soul is settled.
That place is, 1, generally propounded; 2, parti-
cularly exemplified.
In the general there is noted,
1. An act, ivhich entereth.
2. A type, whereby the place was prefigured, that
ivithin the veil.
The exemplification of the place is by Christ enter-
ing thereinto.
In this there is,
1. An expression of the act itself {is entered) illus-
trated by the end thereof, for us.
2. A description of the person who entered.
The person is described,
1. By his proper name, Jesus.
2. By his functions, which are two :
One -A forerunner, the other a priest.
The latter function is set out,
1. By the warrant he had to exercise it, in this
word made.
2. By the eminency of his office, high priest.
3. By the perpetuity of it, for ever.
4. By the distinct order of it, after the order of
Melchisedec.
Sec. 163. Of observations raised out Heb. vi. 19, 20.
I. Hope is an anchor. See Sec. 153.
II. Hope Jceeps safe. This is gathered out of the
meaning of the first epithet, translated sure. See
Sec. 154.
III. Hojje is stedfast. ' See Sec. 154.
IV. Hope keepjs the soul safe. It is an anchor of the
soul. See Sec. 153.
V. Hope is settled' in heaven. Heaven is the place
that is meant under this phrase, that within. See
Sec. 155.
VI. The most holy place tvas a type of heaven. That
within the veil was the most holy place, which typi-
fied heaven. See Sec. 155.
VII. Heaven is invisible. It is tvithin the veil.
See Sec. 155.
VIII. Hope is of things not seen. For that within
the veil was not seen of the people. See Sec. 156.
IX. Christ ran in the Christian race. This is im-
phed under this word /orerwnner. See Sec. 158.
81
GOUGE ON HEBREWS.
[Chap. VII.
X. Christ is a forerunner. This is plainly expressed.
See Sec. 159.
XI. Christ entered into heaven. This phrase, whi-
ther he entered, intoncleth as much. See. Sec. IGO.
XII. Christ ascended into heaven for tts. See Sec.
160.
XIII. Christ is Jesus. See Sec. 160.
Six other observations raised out of these words,
' made an high priest for ever, after the order of
Melchisedec,' are distinctly set down. Sec. IGl.
CHAPTER VII.
Sec. 1. Of the resolution of Heb. vii.
The apostle in this chapter returneth to that mys-
terious matter which he had interrupted, Chap. v. II,
which was concerning Christ's priesthood, after the
order of Melchisedec.
The sum of this chapter is, the excellency of Christ's
priesthood.
This is set out two ways :
1. By way of similitude.
2. By way of dissimilitude.
The similitude hath reference to the priesthood of
Melchisedec, from the beginning to verse 11.
This dissimilitude to the priesthood of Aaron, from
verse 11 to the end.
The apostle doth the rather induce these two orders,
because there never were in the church any but these
two orders of typical priests.
The Jews had the order of Aaron's priesthood in
high account.
The apostle therefore proves the other order of Mel-
chisedec, after which Christ was a priest, to be far the
more excellent, that thereby he might draw the Hebrews
from the legal ceremonies unto Christ and his gospel.
The excellency of Melchisedec's priesthood is de-
monstrated two ways :
1. Simply, ver. 1-3.
2. Comparatively, from ver. 4 to 11.
The simple demonstration is, 1, propounded ;
2, illustrated.
It is propounded, 1, by an historical narration of
sundry passages registered ; 2, by a mystical explana-
tion of some of them, and others.
Matters of historj- are four :
1. The name of the high priest here intended, Mel-
chisedec.
2. His offices. These are two : 1, a Iwuj; 2, a priest.
3. His actions :
These are of two kinds : 1, royal, he 7net Abraham,
returning fi-om his victory ; 2, priestly, ho blessed
Abraham.
4. His prerogative, which was to receive tithes of
Abraham.
Matters of mystery are of things either revealed or
nnrevcaled.
Two mysteries are gathered out of things revealed.
One from his name Melchisedec, that he was a king
of rigldcousness.
The other from the place of bis government, Salem,
that he was a king of peace.
Five mysteries are gathered from things concealed.
1. That he was icilhout father.
2. That he was ivithout mother.
3. That he was without descent.
4. That he had no beginning of days.
5. That he had no end of life.
The illustration is by a resemblance of Melchisedec
to ' the Son of God,' ver. 3.
The comparative demonstration is from the excel-
lency of Melchisedec above Abraham, out of whose
loins Levi, Aaron, and all their posterity came.
This comparative excellency of Melchisedec is ex-
emplified in three particulars.
1. That Abraham paid tithes to Melchisedec. This
was an act of inferiority, and that in Abraham to
Melchisedec. It is amplified by the relation betwixt
Abraham and Aaron. Abraham was the great-grand-
father of Levi, from whom Aaron descended, and whose
posterity was deputed to the priesthood. Upon this
account Levi and all his posterity were in the loins
of Abraham, and in him paid tithes to Melchisedec.
The argument thus lieth :
That priesthood which received tithes of others is
more excellent than that which paid tithes thereto ;
But Melchisedec received in Abraham tithes of
Levi, Aaron, and all their posterity ;
Therefore Melchisedec's priesthood was the more
excellent, ver. 4-6.
2. That Melchisedec blessed Abraham. This is an
act of cmincncy and superiority ; therefore Melchise-
dec was greater than Abraham, and by consequence
greater than they who descended from Abraham,
verses 6, 7. *
3. That Melchisedec ever liveth, but all the Levi-
tical priests died ; therefore Melchisedec must needs
be greater than Aaron and all the Levitical priests,
ver. 8.
The extent of the first argument unto Levi and his
posterity is asserted, verses 9, 10.
The dissimilitude betwixt Christ's priesthood and
Aaron's is largely amplified in the remainder of this
chapter.
The dissimilitude betwixt Christ's and the Leviticall
priesthood consists in this : that the Levitical priest-
hood was imperfect and insuflicient, but Christ's
every way perfect and all-sufliciout ; yea, the apostle
distinctly noteth in every branch of the insufficiency
of the Levitical priesthood, a suflicient and an abun-
dant supply in and by Christ's priesthood.
Ver. 1-3.]
GOUGE ON HEBREWS.
85
This is exemplified in seven particulars.
1. The change of the Levitical priesthood. There
was another order of priesthood to succeed the Levi-
tical. Therefore the Levitical was imperfect. For that
which is perfect needs not be altered, ver. 11.
The consequence is confirmed by this, that the
change of the priesthood presupposeth the change of
the law, ver. 12.
The proposition, that the Levitical priesthood was
changed by a priesthood of another order, is hereby
proved, that Christ, the other priest, was of another
tribe (verses 13, 14), and that he was after the order
of Melchisedec, ver. 15.
2. The weakness and unprofitableness of the Levi-
tical priesthood, which is made up by the efiicacy of
Christ's priesthood, verses 16-19.
3. The manner of instituting the one and the other
priesthood. The Levitical priesthood was instituted
without an oath ; but Christ's most solemnly by an
oath, verses 20, 21.
Hence is inferred the excellency of the New Testa-
ment, ver. 22.
4. The mortality of the Levitical priests ; but
Christ ever remains, verses 23, 24.
Hence is inferred the fulness of that salvation which
Christ hath wrought, ver. 25.
5. The sinfulness of the Levitical priests, which
forced them to ofi"er for themselves. But Christ was
perfectly pure, ver. 26.
6. The reiteration of Levitical sacrifices. But
Christ's was but once ofi"ered, ver. 27.
7. The nature of Levitical priests : they were but
men. Christ was the Son, namely, of God, ver.
28.
Sec. 2. Of MelcJiisedec, tvho he was. Heb. vii. 1-3.
Ver. 1. For this Melchisedec, king of Salem, priest
of the most high God, who met Abraham returning from
the slaughter of the kings, and blessed him ;
2. To whom also Abraham gave a tenth part of all:
first being, by interpretation, King of righteousness, and
after that also, King of Salem, which is. King of
peace :
3. Without father, without mother, without descent,
having neither beginning of days, nor end of life ; hut,
made like unto the Son of God, alideth a priest con-
tinually.
The first particle (as our English hath it) is a causal
conjunction, -yd^, for, and implieth a reason of that
which goeth before : which was, that Christ was ' an
high priest after the order of Melchisedec' The
apostle here sheweth the reason why Christ was a
priest after that order ; even because Melchisedec was
such an one as is here described.
The mystery concerning the order of Melchisedec,
as it is a most excellent and useful mystery, so it is
a very deep and difficult one ; therefore the apostle
doth largely and distinctly propound and expound it.
For useful and hard mysteries are to be explained,
otherwise the benefit of them will be lost.
The notation of this name Melchisedec is given by
the apostle, ver. 2. Here therefore we will consider
who is the person that is thus styled.
There ever hath been in the Christian church great
difi'erence about this point, and that by reason of the
transcendent points here delivered by the apostle about
him.
1. Some of old, not determining in particular ]who
he was, have notwithstanding avouched him to be a per-
son (iiiZoTi^pv Tov 'KgiGToZ,^ greater than Christ, and that
because he is said to be after the order of Melchisedec.
Ans. Though there may seem to be some modesty
in this, that they determine not who he was, yet it
is high presumption to assert him to be greater than
Christ. Christ was true God. If greater than Christ,
greater than God. Their own argument refuteth them ;
for Christ being high priest after the order of Melchi-
sedec, Melchisedec was a type of Christ, and Christ
the truth of that type ; but the truth is greater than
the type.
2. Others 2 hold that the Holy Ghost was this Mel-
chisedec.
Ans. (1.) The Holy Ghost was never incarnate ;
but Melchisedec here mentioned was a true man, for
he lived among men, and was a king of men.
(2.) The Holy Ghost cannot be said to be taken
from among men, as every high priest is, Heb. v. 1.
And it is necessary that he should be so, because he
was to be as a middle person between God and man,
1 Tim. ii. 5.
(3.) The Holy Ghost was not a type of Christ ; for a
type must be visible, and a type is inferior to the truth.
3. Others^ are of opinion that Melchisedec was an
angel.
Ans. This cannot stand with the description of an
high priest set down Chap. v. 1. An high priest must
be taken from among men ; neither can it stand with
the history noted of Melchisedec, Gen. xiv. 18, &c.
4. There are that hold Melchisedec to be one of
Ham's stock, because he was king of Salem, which
was in Canaan. Many both ancient and latter divines
are of this opinion.
Ans. Ham with his posterity were cursed. Gen.
ix. 25; and it is not probable that any of that "cursed
generation should be of place and authority to bless
Abraham, the father of the faithful.
As for their argument taken from Salem in Canaan,
nothing hindereth but that one that was no Canaanite
might live and reign there, at that time that is here
intended, which was more than four hundred years
before Joshua subdued the Canaanites.
' Epipha. Advers. Hser., lib. ii. hei". 55.
^ '0«£v 'lipa^ rovrov yof/,i^£i MsX^ie-iStx hvai ro Hviv/za. T«
S.yiov.—Epiph. loc. citat. Melchisedeclii tanta fuit excellen-
tia ut a nonnullis dubitetur utrum homo an Angelus fuerit. —
Aug. QuEest super, Gen. lib. i. cap. 70.
3 Iren. Euseb. Calv. Muse. Merc. Jun. Perer.
86
GOUGE ON HEBREWS.
[Chap. YII.
5. The most common received opinion is, that
Shem the son of Noah was this Melchiscdec.
Our countryman, ^Ir Uroughton, produceth two and
twenty rabbis of the Jews to be of .this opinion, and
iuferreth that it was the common opinion of the Jews.
Epiphanius reckoneth this among heresies, which
ho ascriboth to the Samaritans, and laboureth to dis-
prove it by an argument, wherein he himself is much
mistaken. For he affirmeth that Melchisedec' died
eight and twenty or thirty years before Abraham re-
scued his brother Lot. But if the six hundred years
which Shem lived be duly computed with the genea-
logy of Shem's posterity set down Gen. xi. 10, etc.,
it will be found that Shem lived about an hundred
years in Isaac's time. That which deceived the fore-
said, and other Greek fathers, was the false computa-
tion of the years of the patriarchs made by the LXX.
Some of the arguments to prove that this Melchisedec
was Shem are these,
1 . Shem lived an hundred years before the flood ;
and none born before that time was then living. So
as his parentage might well then be unknown.
2. He was the most honourable then in the w'orld,
so as he might well be counted greater than Abraham.
3. Shem was a most righteous man, and in that
respect the title Melchisedec might be given unto him.
See Sec. 19.
4. God is styled ' the Lord God of Shem,' Geaix,
26, so as he may fitly be called the * priest of the most
high God,' Gen. xiv. 18.
5. Shem was that stock from whence Christ accord-
ing to the flesh descended, Luke iii. 3G.
G To Shem was the promise made. Gen. ix. 20,
and in that respect, he the fittest to bless others.
7. Shem was the root of the church, even that root
from whence Abraham and his posterity sprouted, so
as he might well be accounted greater than Abraham,
and fit to bless him.
8. All the following branches of the description of
Melchisedec, may fitly be applied to Shem, as will
appear in opening the particulars.
On these grounds I dare not gainsay this opinion.
G. There are that think it the safest to determine
none at all to be this Melchisedec, but rather to speak
and think of him as of one unknown, whoso father,
mother, kindred, age, and generation are not made
loiown ; and this the rather, because he is here so
transcendently described.
This particular instance of Melchisedec giveth proof
of profound mysteries to be couched in the sacred
Scriptures, which require all the means that can be
used for finding out the true and full sense of them.
Of which means see The Whole Armour of God, treat,
ii. part viii. ; of God's word, on Eph. vi. 17, sec. 3.
Sec. 8. 0/ monarchical government.
The foresaid Melchisedec is hero said to be a king.
' Qu. ' Shem' ?— Ed.
King is a title of sovereignty and superiority, as the
notation of the word in all the three learned languages
implieth.
The Hebrew word, 1?13, rex, is derived from a verb'
that signifeth to go, yea, and to go before. It hath
the notation from another word 1?3, bacillus, that
signifeth a staff. Now the use of a stafl' is to lean
upon, or to defend one, or to drive away such as may
be hurtful. A state is supported, provided for, and
defended against enemies by a king, who is in that
respect a stay and stafl' for it.
In Greek the notation of the word iSaai'/.i-j;,^ trans-
lated king, implieth that the stability of a state resteth
on him.
In Latin, the word king, rex d regendo, is derived from
a verb that signifieth to rule and reign.
In that this title, hing, is given to Melchisedec, who
was born an hundred years before the flood, who also
was a righteous man, and took upon him nothing but
that which was right, and belonged to him, it appears
that monarchical government and kingly authority
is both ancient and warrantable.
The choice which not only God's people, but also
God himself, hath made of sundry kings, and the
directions which he hath given unto them, how to
manage their authority, and the promises which he
hath made to them, and blessings which he hath be-
stowed on them, do all prove the lawfulness of this high
function, for God would not call men unto unlawful
callings. But most clear doth the apostle make this
point, where he exhorteth Christians to be * subject
unto the higher powers ;' and that on this ground,
that ' there is no power but of God,' Rom. xiii. 1.
Another apostle in this case of subjection nameth ' the
king,' and that ' as supreme,' 1 Peter ii. 13.
The very heathen, by the light of nature, discerned
the equity of this point. As most states in all ages
have been after that manner governed, so their wise
and learned philosophers have, upon discussing the
point,^ concluded a monarchical government to bethe
best kind of government.
Nature hath instilled thus much into sundry un-
reasonable creatures. The bees have a kind of king
among them ; so herds and flocks of great and small
cattle. The cranes are said to follow one guide.*
By this kind of government will unity, peace, and
order, which are the very nerves, whereby politics are
fastened together, be better preserved. Where there
are many of equal authority, especially if they have
not one over them, to overrule them all, there cannot
but be many distractions. Qiiot homines tot sententia' ;
So many men, so many minds.
' "l?n inde j?^ regnavit. Regis est prasire populo.
^ Quasi /3a<rif mu \a.ov.
^ Plat, de Rojiub. Dialog. 8. Arist. do Rep. lib. iii. cap.
xiv. Plutar. Comment. An tract, sen. resp. sit.
^ Re.x unus apibus, Dux unus gregibus. — Gypr. de Idol,
vanil. Grues unam scquuntur. — JJier. ad liustic.
Ver. 1-3.J
GOUGE ON HEBREWS.
87
Besides, men's minds are raised up by a monarchical
government to a due consideration of the eternal, un-
alterable, supreme monarch over all, the Lord God
himself. For a monarchical government is a re-
presentation of the supreme sovereignty, which God
the highest monarch hath over all.
Ohj. Many eyes may see more than one can,
plus vident octtU quam oculus. ' In the multitude of
counsellors there is safety and stability,' Prov. xi. 14,
and XV. 22.
Ans. True, it is so. In that respect wise monarchs
have had their counsellors. Such were Ahithophel and
Hushai to David and Absalom, 2 Sam. xv. 34, and
xvii. 6 ; such were those old men that are said to
stand before Solomon, and gave counsel to Reboboam
his son, 1 Kings xii, 6 ; such were those seven coun-
sellors that Artaxerxes had, Ezra vii. 14 ; such were
those seven wise men, which are said to see the king's
face, Esth. i. 14, that is, to have a free access into his
presence, to advise with him about weighty affairs.
Thus there were Ephori among the Lacedajmonians,
for their kings to consult withal, and consuls and
senators at Rome in the emperors' times.
1. This layeth a duty upon kings lawfully to use
■what is lawful in itself, lest they make that which is
lawful in itself to be unlawful unto them. There are
many directions in Grod's word given to this purpose,
which as it is their duty, so it will be. their wisdom
well to observe.
2. This layeth a duty upon people, to be subject
unto them in the Lord, Rom. xiii. 1-5,1 Peter ii. 13.
Herein they manifest subjection to God himself, whose
image monarchs bear. Thus also they will bring much
outward and inward peace to themselves, and avoid
temporal and eternal vengeance.
Sec. 4, Of Salem where Melchlsedec reigned.
The place where Melchisedec was king, is by the
apostle styled ^aXri//,, Salem, which he taketh from
Gen. xiv. 18. The apostle in the next verse expound-
eth this word, and saith it signifieth peace.
The root in Hebrew, Ci?^, from whence this word is
derived, signifieth to be atiwace, Job xxii. 21, or to make
peace, 1 Kings xxii. 44. And a noun, D vC*, signifieth
peace itself, Deut. xxiii. 6.
This Salem was in that place where afterwards
Jerusalem was built. Jerusalem, D'?t:>'n'',isa noun com-
pound. The first part is taken from that word which
Abraham used to his son Isaac, who asked him where
the lamb for a burnt offering was. Abraham answered,
' God (i^^"!) ivill provide.' Jeru, the first part of Jeru-
salem, is taken from that verb that is translated provide.
Salem being added thereunto, maketh up Jerusalem,
and signifieth, according to that composition, God will
provide peace.
Jerusalem was called by this name Salem in David's
time. For thus saith he, ' In Salem is God's tabernacle,'
Ps. Ixxvi. 2.
Salem might be called Jerusalem in memorial of
God's providence in preserving Isaac from death, when
his father was about to sacrifice him. Gen. xxii. 12,
14. This Salem was the place where Isaac should have
been oflered up, and where Solomon built his temple,
2 Chron. iii. 1 ; and where David offered up his sacri-
fice, whereby a great plague was stayed, 1 Sam. xxiv.
18. The Jews say that Abel and Noah here offered
up their sacrifices. There was a city in Samaria near
Shechem of this name, o?^, Gen. xxxiii. 18. But
the former is here meant.
Questionless the people that Hved under so right-
eous a king as Melchisedec was, who also was the
priest of God, were in profession at least a church of
God ; so as we may not unfitly infer, that there may
be a civil monarchical government in the church of
God. Such were the kings of Israel, many of whom
had care well to order the things of the church of
God. This, as a lawful and beneficial thing, is pro-
mised to the Christian church, ' Kings shall be thy
nursing fathers, and their queens thy nursing mothers,'
Isa. xlix. 23. Great is the benefit that God's church
hath in sundry ages reaped from this kind of civil
government.
Christians therefore, among others, ought for con-
science' sake, and for the Lord's sake, be subject unto
them, Rom. xiii. 5, 1 Pet. ii. 18 ; and pray for them,
1 Tim. ii. 1, 2.
He is said to be king of Salem, for distinction's sake.
There were then other kings besides him, Gen, xiv.
1, 2, but of other places. Though he was born almost
an hundred years before the flood, and might be then
the eldest man on the earth, yet he was content with
that which God allotted to him. So ought all kings,
and all others. Though God used monarchs to punish
people, yet he punished them also for their ambitious
humour, Isa. v. 10, &c., and xiv. 4, 5, &c.
Sec. 5. 0/ Melchisedec a priest of God.
Another function here attributed to Melchisedec is
this, a priest. Of the notation and meaning of this
word priest, see Chap. ii. 17, Sec. 172, and Chap. v. 1,
Sec. 2.
He is here said to be a priest of God in sundry
respects.
1. To shew that he was ordained of God. This
apostle giveth an hint of his most solemn ordination,
ver. 20, 21.
2. To shew that he made God the object of his
service : his eye was upon God.
3. To distinguish him from heathenish priests, who
were priests of idols.
4. To manifest the reason why Abraham had him
in so high esteem, and did him such honour as he
did. We cannot doubt but that Abraham knew him,
and took him to be the priest of God.
Of this must all be sure that look for any accept-
ance from God, or respect from saints of God, that
88
GOUGE ON HEBREWS.
[Chap. VII.
their calling be of God, that they may be truly said
to be ministers of God.
Sec. G. Of God the most hiffh.
Both the penman of the history, wheronnto this
hath reference, Gen. xiv. 18, and also this apostle,
having occasion to mention God, thus set him forth,
tlw most hiifh God.
The Hebrew word iVpy, translated 7)iost h'ujh, is
derived from a verb, n?y, that signilieth to ascend on
h'Kjh, Ps. Ixviii. 18. The Greek word Z^iarnc, is of
the superlative degree. The positive, Z-^og, suhlhnitas,
eignifieth heujht, Eph. iii. 18. This word in the sin-
gular number is attributed only to God in the New
Testament. The Greek LXX do usually translate
the foresaid Hebrew P vV, when it is attributed to God,
with this Greek superlative '•j-^iaroc.
This noun is one of those ten names, which in
Scripture are attributed unto God, to set forth his
excellency unto us. Of those ten names, see The
Church's Conquest, on Exod. xvii. 15, sec. 72.
This particular place is given to God in reference to
his place and power.
1. In regard of his place, ' The Lord is exalted, for
he dwelleth on high,' Isa. xxxiii. 5. In this respect,
eaith the psalmist, ' Who is like unto the Lord our
God, who dwelleth on high,' Ps. cxiii. 5.
2. In regard of his power, dignity, and authority,
he is higher than the highest, and above all kings.
' The Most High ruleth in the kingdom of men ;' and
' The most high Godgiveth majesty, glory, and honour,'
Dan. iv. 32, and v, 18 ; 'The Lord is high above all
nations, and his glory above the heavens,' Ps. cxiii. 4.
This title, here given to God, gives us to under-
stand, that when we have occasion to speak or think
of God, we do it with all reverence, and with an high
esteem of him. So will dutiful subjects to their sove-
reign. Thus we use to speak of kings. His Highness,
His Ercellency, His Majesty, His E.rccllent Majeslij,
His Most Excellent Majesti/. Should we not much
more do it to him that is King of kings, to whom most
properly highness, excellency, majesty, dignity, domi-
nion, and all manner of glory and honour doth belong ?
It was usual with Christ, when he spake of God,
thus to express him, ' your Father in heaven,' 'your
heavenly Father,' I\Iat. v. G, and vi. 32.
1. How far short do they come of this, who vainly,
rashly, yea, many times profanely and blasphemously,
use the name of God ! This commination in the
third commiindment, ' The Lord will not hold him
guiltless that taketh his name in vain,' is a fearful
doom against such.
2. Wonderfully doth this amplify the condescension
of God towards man. The Most High dwelleth in
the lowest heart, Isa. Ivii. 15.
3. This description of God affords singular comfort
to the faithful ; their God is the Most High. He must
therefore needs see them in all their cases, and be able
to help them. To this purpose doth the psalmist thus
press this title, ' He that dwelleth in the secret place
of the Most High shall abide under the shadow of the
Almighty,' Ps. xci. 1 ; and thereupon thus saith, ' I
will cry unto God most high,' Ps. Ivii. 2.
4. This cannot be but great terror to the wicked,
in that their wickedness cannot be hid from the Most
High, nor they have power to carry it out against him.
' The Lord most high is terrible,' Ps. xlvii. 2. It
was a great aggravation of the sins of Israel, that they
' provoked the most high God. ' If therefore thou
seest the oppression of the poor, &c., marvel not at
the matter, for he that is higher than the highest
regardeth,' Eccles. v. 7.
Sec. 7. Of Melchisedec both king and priest.
It is a surpassing excellency in Melchisedec, that he
was both king and priest. The like is not noted in
sacred Scripture of any mere man, namely, of any
that rightly and lawfully held those two oflSces.
Some have intruded on them both. Among the
heathen' very many ; but none of those were priests
of the most high God. Among the Jews, one king
presumed to take upon him the priest's function ; but
for that his presumption, he carried the stamp of God's
indignation to his dying day, 2 Chron. xxvi. 16, &c.
The like is noted of Jeroboam, 1 Kings xii. 33, and
xiii. 1. But at that very time was a prophet sent to
denounce a most heavy judgment against him and his
posterity.
Melchisedec was herein a peculiar type of Christ,
who was all in all to his church, both King, Priest,
and Prophet.
By the way, take notice from hence of the arrogancy
and presumption of the pope of Rome, who usurpeth
those two offices of king and priest, which are called
his two keys. Herein he sheweth himself to be plain
antichrist. Arguments urged by them to this purpose
are very ridiculous, as those words of Peter, ' Lord,
behold here are two swords,' Luke xxii. 38 ; and this
voice from heaven, ' Rise, Peter, kill and eat,' Acts
X. 13.
We, in reference to Christ, may, in regard of the
union of those two offices in his parson, expect what
good may be done by a king or a priest.
Sec. 8. Of Melchisedec s royal entertaining Abra-
ham's army.
The first act here attributed to Melchisedec is a
royal act. It is thus expressed, ' who met Abraham.'
The Greek word avrnvTuu, nnd occurro, occiirro cum
aliis, translated met, is a compound. The simple,
dvrd'jj, occurro, signilieth to meet. The compound,
to meet with, namely, with others. Thus Cornelius
met Peter with many in his company. Acts x. 24, 25;
and much people met Jesus, Luke ix. 87. This word
—rial. Polilia.
Ver. 1-3.]
GOUGE ON HEBREWS.
89
is here fitly used ; for Melchisedec did not come
alone, but as a king, with great company and good
provision. In the history ^hereunto this hath refer-
ence, it is thus set down, * He brought forth bread
and wine,' Gen. xiv. 18. Under this word bread, all
needful and useful food is comprised. In this extent
is the word bread frequently used in the Scripture,
particularly in the Lord's prayer, Mat. vi. 11. See
The Explanation of the Lord's Prayer, on the fourth
petition, Sec. 81.
Under this word trine, is in general meant drink ;
but it further implieth a kind of choice and dainty re-
freshing : it was not water, which might have been
sufficient for soldiers, but wine to cheer their spirits ;
for * wine maketh glad the heart of man,' Ps. civ. 15.
So as he brought forth not only that which was ab-
solutely necessary to feed them, but also that which
might cheer up their spirits : he made them a royal
feast. Thus doth Josephus, a Jew, who wrote the
history of the Jews, set down this point. He brought
forth, saith he, great abundance of such things as the
season afibrded.'
This was a warrantable and a commendable act,
and giveth proof that soldiers are to be succoured and
rewarded. This must be taken of such soldiers as
fight in a good cause. Joshua bountifully rewarded
the Reubenites and others that assisted their brethren
against the Canaanites, Joshua xxii. 8. It is said of
Toi that he sent to salute David, and to bless him,
because he had fought against Hadadezer, and withal
be sent great presents, 2 Sam. viii. 10. God himself
gave the rich land of Egypt to Nebuchadnezzar, ' be-
cause he had caused his army to serve a great semce
against T^^us,' Ezek. xxix. 18, 19. On this ground
it was a custom in Israel to meet such as returned
.with good success from the war ' with tabrets, with
joy, and with instruments of music,' 1 Sam. xviii. 6,
Judges xi. 34. Sore vengeance was executed on the
men of Succoth and Penuel, because they refused to
succour soldiers in such a case, Judges viii. 5, &c.
This kind of succour, as it argueth gratefulness for
what hath been done, so it gives great encouragement
for the future. Victory useth not to be easily gotten.
Much hazard must be undergone, and great hardness
endured for eff'ectiug it ; no work like unto it.
Such as tarry at home perceive the fruit and benefit
of soldiers' pains and danger ; thereby their peace is
maintained, and they preserved from much violence
and oppression, which otherwise, through the fury of
enemies, might fall upon them.
If encouragement is to be given to soldiers after the
war is ended, much more while they are in war, that
they may the better hold out, and not faint in their
great undertakings.
As for those who deny to soldiers their due and
' Multam abundantiam rerum opportunarum exhibuit. —
Joseph. Antiq. Judaic, lib. i. cap. 18.
just wages and allowance, they do the greatest injustice
that can be. The apostle, as a ruled case, thus pro-
pounds this point, * who goeth a warfare any time at
his own charges ?' 1 Cor. ix. 7. Who better deserve
their wages than soldiers ?
Commendable in this case is the charity of those
who have built hospitals, or given revenues, or other-
wise provided for such soldiers as have been maimed
in war, and made thereby unable to provide for them-
selves.
Sec. 9. Of kings slain in war.
The time of Melchisedec's meeting Abraham is thus
described, returning from the slaughter, &c. This
hath reference to Abraham's arming soldiers, and pur-
suing those enemies that had sacked Sodom, and,
among others of the city, had taken Lot and all that
he had, Gen. xiv. 14, &c. Melchisedec's meeting
Abraham, and royally entertaining him and his army
after he had in a warlike manner set upon the enemies
and slain them, testifieth his approbation of what
Abraham had done, which is further confirmed by
Melchisedec's blessing him for what he had done.
This giveth a plain proof both of the lawfulness of
war, and also of slaying enemies in war.
Of these two points, see The Churclis Conquest, on
Exod. xvii. 9, sec. 13, and on Exod. xvii. 13, sec.
60.
The parties here said to be slain are styled kings.
There were four kings that joined together in that
army which Abraham set upon, and by this text it
appears that they were slain. To confirm the truth
whereof, the history itself thus saith : Abraham * di-
vided himself against them, he and his servants by
night, and smote them,' Gen. xiv. 15. The history
in general saith, that the enemies were smitten, which
includeth commanders, as well as common soldiers ;
and the apostle, who knew the full extent of that his-
tory, expressly mentioneth the kings themselves to
be slain ; so as the greatest that be among men have
no privilege in war. Bullets, arrows, swords, and
other warlike instruments, put no difference betwixt
the greatest and the meanest. Not only Ahab, a
wicked king of Israel, was in wars slain with an arrow,
1 Kings xxii. 34, but also Josiah king of Judah, one
of the best kings that ever Judah had, 2 Chron. xxxv.
23. The flesh of kings, of captains, and mighty men, are
in this respect said to be meat for the fowls of the
air, Rev. xix. 18.
AH that join in war are as members of the same
body, and counted by the enemy common trespassers.
The greater the commanders are, the more they are
sought after by the enemy, and in that respect in
greater danger; hereupon David's men would not
suffer David himself to go with them in his own per-
son, and that upon this reason, ' Thou art worth ten
thousand of us,' 2 Sam. xviii. 3.
God also doth oft take occasion in this case to pun-
90
GOUGE ON HEBREWS.
[Chap. VII.
ish wicked kings, as Ahab, 1 Kings xxii. 28 ; or to
punish people by taking away good kings, as Josiah,
2 Kings xxii. 20.
Kings theretbro and other great ones have just
cause, when they attempt war, to be sure that their
cause be just and weighty, and to seek unto God for
his protection and blessing, yea, and to commend their
souls into his hands. As in other cases, so in war,
' unto God the Lord belong the issues from death,' Ps.
Ixviii. 20. Sco The Church's Conquest, on Exod. xvii.
IG, sec. 86.
They who are here said to be slain, were those who
had before gotten a great victory, and slain many on
the other side. Gen. xiv. 10. So as this giveth proof
that conquerers may soon be conquered. See 'The
Church's Co7i(2ucsts, on Exod. xvii. 11, sec. 47.
Sec. 10. 0/ succouring siich as wc arc nearly related
unto.
The occasion Abraham took to wage the war where-
unto this hath reference was, that his kinsman was
taken by the enemies. For it is thus expressly said,
' When Abraham heard that his brother was taken cap-
tive, ho armed his trained servants,' itc, Gen. xiv. 14.
He that is styled his brother was Abraham's brother's
son. Gen. xi. 27, and xiv. 12. It hereby is evident
that distress of kindred is a just occasion to aflbrd
help unto them ; and if their distress be captivity un-
der an enemy (as Lot's was), it is a good ground to
rescue them by force of arms. On this ground the
Reubcnites, Gadites, and half the tribe of Manasseh,
who were settled in their own inheritance, were en-
joined to help their brethren of the other tribes,
against their common enemies ; answerably they pro-
mised so to do, Num. xxxii. 20-25, and they per-
formed their promise to the full, and were commended
and rewarded for the same, Josh. xxii. 1, &c. On
the other side, Reuben, Gilead, Dan, and Asher are
reproved for failing to aflbrd help to their brethren in
their need. Judges v. 15-17.
This is one special end of those bonds of relation,
whereby God hath knit us one to another.
This point is to be applied as God by his providence
shall aflbrd occasion.
This pattern of Abraham herein is the rather to be
observed, because not long before this there was a
strife between the herdsmen of Abraham's cattle and
Lot's, Gen. xiii. 7. Besides, it was Lot's folly to dwell
among the Sodomites.
Abraham would not suffer conceits of any such
matters to hinder him from this work of charity; no,
though there were danger in attempting the same
against such potent enemies. That reason which the
apostle useth, to stir up children or nephews to shew
piet}- at home, and to requite their parents, may be
applied to all that by any bond of relation are "knit
unto them, and that in all sorts of distresses. The
reason is thus expressed, ' For that is good and ac-
ceptable before God,' 1 Tim. v. 4. Who would not be
moved to a duty by so forcible a motive ?
Sec. 11. 0/ conr/ratulating the success of neighbours
of (he satne jtrofession.
The nearest relation that we read of betwixt Mel-
chisedec and Abraham was neighbourhood or cohabi-
tation. For Salem was not far from the place where
Abraham sojourned. Abraham sojourned in the land
of Canaan, and Salem was a place bordering near unto
it. There might bo also a spiritual relation to move
Melchisedec to do the courtesy which he did to Abra-
ham ; for they both feared and worshipped the same
God, and were of the same profession. This instance
further sheweth, that neighbouring nations ought to
congratulate one another's good success, especially if
they be of the same rehgion.
Success against enemies of our neighbours may be a
benefit to us that arc their neighbours ; for being
common enemies, if they prevail against our neigh-
bours, they may take occasion to annoy us. Enemies
will not be content with one conquest. When they
have subdued one neighbouring nation, they will be
ready to set upon others ; witness Nebuchadnezzar,
Cyrus, Alexander, and other monarchs.
As occasion is ofl'ered, this pattern of Melchisedec
is to be imitated, and that the rather because Mel-
chisedec was a king of peace, ver. 2. Yet he congra-
tulated him that was victorious over enemies.
Such victories are means of peace ; for such ene-
mies, if not subdued, will disturb the peace of all they
can.
Besides, there ought to be a sympathy with such
as are of the same profession and religion. They
ought to ' rejoice with them that do rejoice,' Rom.
xii. 15.
It is in these respects a point of wisdom to en-
courage such as God gives good success unto, espe-
cially against enemies of his church, and that in par-
ticular by congratulating that good success which God
doth give them.
Sec. 12. Of one mans blessing another.
The next act attributed to Melchisedec in reference
to Abraham is thus set down, and blessed him. Mel-
chisedec blessed Abraham.
Of the notation of the Greek word euXoy^ffaj, trans-
lated blessed, see Chap. vi. G, Sec. 47.
The Hebrew root 113 signifieth sometimes to bow
the knee, nin33, ijenujlectamm, Ps. xcv. G, 2 Chron.
vi. 13 ; sometimes to wish well, or to pray for one,
Ps. cxxix. 8. In this sense the Greek word used in
this text is answerable unto it, and the LXX do ordi-
narily translate that Hebrew word with this Greek
word. For when man is said to bless man, it is
ordinarily intended of one man's wishing well to an-
other, or praying for him. In the general, it may
here be so taken ; for in the history it is written to
Ver. 1-3.]
GOUGE ON HEBREWS.
91
this effect, ' Melchisedec blessed Abram, and said,
Blessed be Abram of the most high God,' Gen. xiv. 19.
The latter clause sheweth that Melchisedec prayed
unto God to bless Abram, and in that respect is said
to bless Abram.
It is also there noted that Melchisedec blessed God ;
' Blessed be the most high God,' saith he.
Thus we see that this act of blessing is attributed
to God and man. It is attributed to God in a double
respect :
1. As he sanctifieth and setteth apart anything to
an holy use. Thus God is said to ' bless the seventh
day and sanctify it,' Gen. ii. 3.
2. As he conferreth some real actual good thing
upon his creature. Thus God is said to bless man
and woman, Gen. i. 28.
God's blessing man is in Greek and Latin' set forth
by words that signify to speak well, iuXoysTi/, bene-
dicere, to shew the power of God's word. It shall
indeed be well to them to whom God wisheth or saith
well. In the creation of God's works, it is on every
day noted that * God said. Let it be' so and so, and
thereon it is inferred * it was so,' Gen. i. 7, 9, &c.
This is further manifest by the ratification of God's
blessing, thus, *I will bless thee, and thou shalt be a
blessing,' Gen. xii. 2, and, ' Thou blessest, 0 Lord,
and it shall be blessed for ever,' 1 Chron. xvii. 27.
On this ground is the word oft doubled thus, ' In
blessing I will bless thee,' Gen. xsii. 17 ; Ps. cxxxii.
15.
Of God's blessing his creatures, see more Chap. vi.
8, Sec. 47, and ver. 15, Sec. 102.
The act of blessing is here attributed to man.
Blessing attributed to man hath reference to the
Creator and creatures. This Melchisedec blessed
God, Gen. xiv. 20, as well as Abram.
God is blessed by man two ways.
1. By acknowledging and confessing God's excel-
lencies, 1 Chron. xxix. 10, 11.
2. By thanking and praising God for the same,
Ps. xxxiv. 1.
This is to be observed of such as think it an harsh
speech to say that man blesseth God.
The creatures that are blessed by man _are either
other men or other kinds of creatures.
Other kinds of creatures are blessed by man two
ways.
1. By way of supplication, by craving God's bless-
ing upon them. Thus every creature is said to be
' sanctified, or blessed, by the word of God and prayer,'
1 Tim. iv. 5. God's word glveth warrant and direc-
tion for the right use of it, and prayer obtains a bless-
ing thereupon. Thus it hath been of old, and still is,
a commendable custom for saints to bless their meat.
So did Samuel, 1 Sam. ix. 13, and Christ, Luke
xxiv. 30 : ' For man Hveth not by bread only, but
by every word that proceedeth out of the mouth of
the Lord man liveth,' Deut. viii. 3. It is not the
creature alone which can do us any good, but that
blessing which God is pleased to give unto it.
2. By way of consecration, when a creature is by
one sent of God, and standing in God's room, set
apart in God's name to some rehgious use. In this
respect the apostle thus saith of the sacramental cup,
* The cup of blessing which we bless,' 1 Cor. x. 16.
One man is blessed of another two ways.
1. By supplication, or gratulation. 2. By confir-
mation.
1. By supplication, when one prayeth for another,
or desireth God to bless him. Thus any one may
bless another. An inferior may bless a superior.
Thus the workmen of Boaz blessed him, Ruth ii. 4.
In this respect Christ adviseth to bless them that
curse us, Mat. v. 44 ; so his apostle, Rom. xii. 14.
By gratulation, one man blesseth another by thank-
ing him for a kindness, or by praising God for him,
Job xxix. 11, and xxxi. 20.
2. By confirmation, when one in God's name assures
another that God will bless him ; thus is this an act
of superiors. In this sense ' the less is blessed of the
greater,' ver. 7. These must be such superiors as
stand in God's room; and have an especial charge
over them whom they bless.
Of these there are three sorts ; governors of fami-
lies, magistrates in commonwealths, ministers of God's
word.
1. For governors of families, it is said that * David
returned to bless his household,' 2 Sam. vi. 20. Of
these governors, parents have the most especial power
to bless their children. Hereof see Domest. Duties,
treat, v. sec. 9, and treat, vi. sees. 58, 59.
2. For governors in commonwealths, the highest
therein have especially this prerogative. Joshua in
his time blessed Caleb, Josh. xiv. 13 ; and he blessed
the tribe of Reuben, Gad, and half-tribe of Manasseh,
Josh. xxii. 6 ; so David blessed the people, 2 Sam.
vi. 18; and Solomon, 1 Kings viii. 14.
3. For ministers of God's word, to them especially
belongeth this solemn and public kind of blessing by
way of confirmation, for they, in a most peculiar
manner, stand in God's room : ' Wo are ambassadors
for Christ, as though God did beseech you by us,'
&c., 2 Cor. v. 20.
According to tKe different calling and function of
ministers may their blessing be distinguished. Some
ministers' calling is extraordinary, as the calling of
prophets and apostles were ; others ordinary.
The blessing of extraordinary ministers is more ex-
traordinary in the kind, and infallible in the issue.
Their blessing extraordinary in the kind was by
way of prediction. They foretold the future estate of
those whom they blessed. In the issue it was infal-
lible, in that the blessing that they foretold did so
fall out in every circumstance, and failed not. Thus,
Isaac * blessed Jacob and Esau concerning things to
come,' Heb. xi. 20, and accordingly they so fell out.
92
GOUGE ON HEBREWS.
[Chap. VII.
The blessing of ordinary ministers, though it be not
80 extraordinarily distinct and infallible a prediction of
things to como, yet is it much more than a private
prayer or desire ; namely, a testimony, a pledge, and
assurance of that which God will do. So as it is a
kind of divine work, and a blessing rather of God than
of man. The minister uttercth what he uttercth in
God's name; or rather God uttereth it by his minis-
ter's mouth. In testimonj' hereof the minister uscth
to stand on high over the people, and to lift up his
band, to shew that he speaketh from him, who is
above all. In this respect God having given a charge
unto the priests under the law, to bless his people,
addeth this ratification, and I will bless them. Num.
vi. 'll.
To apply what hath in general been said, to the
blessing intended in my text ; the blessing here spoken
of was of one man's blessing another ; and that man
a public minister, and an extraordinary one. It was
a most solemn blessing of confirmation; a part of his
priestly function, wherein he shewed himself to be
greater than Abraham, ver. 7.
Quest. What good thing was it that Melchisedec by
this blessing ratified to Abraham ?
Ans. 1. Because no particular is expressed, it may
in general be extended to all those good things which
God promised to Abraham, as the stock of the chm*ch,
and the father of the f\xithful.
2. This apostle hinteth one main particular, where
he saith of Melchisedec, in reference to Abraham,
* He blessed him that had the promises,' ver. 6. Now
because the principal promise of all, under which all
the rest may be comprised, was the blessed seed,
questionless that blessing was here in special ratified
and sealed up to Abraham.
Sec. 13. Of saints' pioiis salutations.
Melchisedec's foresaid blessing of Abraham, was in
general a congratulation and salutation ; and it sheweth
how saints should carry themselves one towards
another, when they first meet, even with wishing well
one to another, and blessing one another. When
Boaz came to see his reapers, he said, * The Lord bo
with you,' and * they answered him, The Lord bless
thee,' Rulh ii. 4. This phrase, ' we have blessed you
out of the house of the Lord,' Ps. cxviii. 2G, implieth,
that it was usual, especially for such as belonged to
the house of the Lord, to bless those that came to
them.
In that such holy wishes are denied to unworthy
ones, it appears that it was very usual to bless those
whom thuy deemed worthy. The denial hereof is
thus expressed, 'Neither do they which go by say,
The blessing of the Lord be upon you; wo bless you
in the name of the Lord,' Ps. cxxix. 8.
This kind of salutation is both a testification of
mutual love, and also a means of preserving it.
1. Commendable in this respect is the common
practice of Christians, who use to salute one another
with these or such like speeches, ' God save you !' ' The
Lord be with you!' Then especially are they most
commendable, when they come from the heart.
2, What may be thought of the usual imprecations
of many, when they meet one another ? They are such
as I am ashamed to name. Let them well weigh their
doom thus expressed, ' As he loved cursing, so let it
come unto him ; as he delighted not in blessing, so
let it be far from him,' &c., Ps. cix. 17, 18. See
more hereof in The Whole Armour of God, on Eph.
vi. 18, treat, iii. part ii. sees. 57, 58.
Sec. 14. Of ministers blessing the people.
Melchisedec being considered in general as a minis-
ter of God, giveth instance, that ministers of the word
have power to bless God's people ; to bless them, I
say, not only with a mere desire and praj'er, but also
with a declaration of God's blessing them. Thus
much is intended in this charge of Christ to his dis-
ciples, ' When ye come into an house, salute it,' Mat.
X. 12. Hereby is meant the foresaid kind of blessing,
as appears by this consequence, ' If the house be
worthy, let your peace come upon it ;' for this end
did God prescribe an express form of blessing to the
priests under the law. Num. vi. 23. The apostle
useth a blessing, 2 Cor. xiii. 14, which the Christian
church to this day observeth; so it doth Christ's bless-
ing, Luke xi. 28.
Ministers stand in God's room, and are to people
in his stead, and as his mouth, as was shewed before.
Such a ministerial blessing is of singular use, to
strengthen the faith of God's people, and to settle their
conscience. The calling and function of a minister
maketh much hereunto.
As ministers are to be conscionable in performing
their duty herein, so people must have this in high
account; and not lightly esteem of it, as too many
do. How usual is it for many to depart from the
congregation before the minister's blessing be 'pro-
nounced, and so go away without the grace of the Lord
Jesus Christ!
Sec. 15. Of Christ's blessinfj the faithful.
As in other things, so in this act of blessing, Mel-
chisedec was an especial type of Christ, and Abraham
was there blessed as the father of the faithful; so aa
therein was prefigured an act of Christ towards the
promised seed; which was, that Christ blesseth thei
faithful; such as are of the spiritual seed and faith of j
Abraham. A particular instance hereof is thus given,
Christ ' lift up his hands, and blessed them,' Luke xiv.
50. And as a further evidence hereof, when Christ]
ascended * he gave gifts unto men,' Eph. iv. 8.
Christ doth thus bless partly as God ; thus he
blessed Jacob, Gen. xxxii. 29; and partly as Mediator
betwixt God and man. Thus God ' hath blessed ufl,
with all spiritual blessings in Christ,' Eph. i. 8.
I
Ver. 1-3.]
GOUGE ON HEBREWS.
93
1. No doubt but that this blessing -wherewith Mel-
chisedec blessed Abraham was a singular comfort unto
him. Much more comfortable may the true blessing,
which Christ conferreth on his church, be to the
members thereof. They whom Christ blesseth are
and ever shall be truly blessed.
2. This may be a great encouragement against the
curses of idolaters and profane persons. They use to
curse us, and to imprecate all evil against us, for
Christ's sake, and for our profession's sake. We may
in this case say, ' Surely there is no enchantment
against Jacob, neither is there any divination against
Israel,' Num. xxiii. 23. As God turned Balak's en-
deavour to curse into a blessing, so he will requite
good for wicked men's cursing, 2 Sam. svi. 12. It
is further added in the history, that upon Abraham's
victory, Melchisedec did not only bless Abraham him-
self, but also ' blessed the most high God,' which de-
livered his enemies into his hands. Gen. xiv. 20.
Hereby he evidently sheweth that the praise of victory
is to be given to God. See more hereof in The
Church's Conquest, on Exod. xvii. 16, sec. 77.
Sec. 16. Of Abraham's giving a tenth to Melchisedec.
Ver. 2. It was an especial prerogative appertaining
to Melchisedec, that Abraham gave a tenth part of all
unto him. This relative, a,, to whom, hath reference
to Melchisedec.
The verb s/xs^ias, translated gave, is derived from a
noun, fii^ls, that signifieth apart or portion, Acts viii.
21.
This verb, fis^ll^oo, implieth a dividing or distribut-
ing that which is meet to be given to one. It is used
where it is said, ' God hath dealt to every man the
measure of faith,' Rom. xii. 3. See more in the
emphasis of this word. Chap. ii. 4, Sec. 35.
Abraham saw it meet that Melchisedec should have
a tenth of what he had.
Though the word ^j«rt be not expressed in the
Greek, yet it is here well supplied. The Greek word
bixarri, translated tenth, when it is set alone, and hath
not apparent reference to any particular thing, signi-
fieth a tenth part. It is derived from that numeral
noun, I'ixa, which signifies ten.
This general phrase, ath irdnuv, of all, hath especial
reference to the spoils that Abraham took in war ; for
so much is expressed, ver. 4. For God's people did
use to give of that which they took in war unto the
Lord, 1 Chron. xxvi. 27 ; and this was according to
the commandments of the Lord, Num. xxxi. 28, &c.
This giving of a tenth the apostle here setteth down
as an evidence of Abraham's respect to God's priest,
and of his thankfulness to the king for that royal kind-
ness and grace which he shewed him.
Principally and especially did Abraham give the
tenth to Melchisedec, as he was a priest of God.
Two reasons moved Abraham to do this :
1. To shew that of Christ he held whatsoever he
had ; in testimony whereof he gives a part to him that
was a type of Christ and stood in his room.
2. To shew how just and equal it is that they who
communicate unto us spiritual blessings, should par-
take of our temporals.
These two reasons, resting upon a moral and
perpetual equity, shew that in those general cases
Abraham is a pattern to all sorts of saints in all ages,
to do as he did, namely,
1 . To testify their acknowledgment of all they have
to come from Christ, and to testify that they hold all
they have of Christ, by giving thereof to him. This
is to ' honour the Lord with our substance, and with
the first fruits of our increase,' Prov. iii. 9. Of ofi'er-
ing gifts to God, see Chap. v. 1, Sec. 6.
2. To communicate of our temporals to such as
make us partakers of their spirituals. See Sec. 18.
Sec. 17. Of tenths, how far due to ministers of the
word.
About Abraham's giving a tenth to Melchisedec
sundry questions are moved.
Quest. Have all ministers of the word the same
right to tenths that Melchisedec had ?
Ans. Not in every particular circumstance ; for,
1. Melchisedec was an extraordinary type of Christ,
and that both of his kingly and priestly function. By
virtue of both those he received tithes. No other
priest or ministers are such.
2. Melchisedec received tithes of Abraham in a
mystery, to shew the pre-eminency of his priesthood,
and withal the pre-eminency of Christ's priesthood
above Levi's. This the apostle himself maketh
manifest, ver. 4-6.
Yet there is a common and general equity in Mel-
chisedec's receiving tithes, which may appertain to all
sorts of God's ministers.
Quest. 2. Is the tenth part such an unalterable por-
tion as to be due to all ministers at all times ?
Ans. If that precise portion be not unalterable,
yet that which is equivalent thereunto is, namely,
that ministers be sufficiently and plentifully main-
tained.
There be some reasons rendered about the Levites
receiving tenths which are proper to the Jews.
One is this, that the Jews, paying first fruits and
tenths, did thereby testify their acknowledgment of
God's bringing them out of the Egyptian bondage,
and giving them Canaan as .a settled inheritance,
Deut. xxvi. 5, &c.
The other is this, a recompence for their having no
inheritance proper to the tribe of Levi. Unto the
tribe of Levi no inheritance was given, Joshua xiii. 14.
But thus saith the Lord, * I have given the children
of Levi all the tenth in Israel for inheritance,' Num.
xviii. 21.
Ohj. Abraham paid tithes to Melchisedec before
there was any distinction of tribes, Gen. xiv. 20.
94
GOUGE ON HEBREWS.
[CUAP. VII.
And Jacob also, bofore that distinction of tribes,
vowed to give the tenth uuto God, Gen. xxviii. 22.
Ans. Neither of these carry the force of perpetual
law.
The one was not constantly done, the other was
not necessarily done. Abraham did not every year
pay tithes, but only this once. Jacob's vow was a
voluntaiy act ofj his own, and it was a vow made
upon conditions, which no moral and inviolable pre-
cept will admit.
Quest. 3. Is the law of tenth utterly abolished ?
Ana. In this case distinction must bo made betwixt
the ceremony and equity of a law.
1. That there should be altars, sacrifices, incense,
&c., was a ceremony ; but that there should be ordi-
nances, whereiu and whereby God should be worshipped,
is a perpetual equity, Malachi i, 11.
2. That there should bo sacrificing priests, and
high priests, and other orders of Levites, was a cere-
mony ; but that there should be ministers of the word,
is a perpetual rule, Isa. Ixvi, 21.
3. That in their fastings they put on sackcloth, and
put ashes on their head, was a ceremony ; but that
there should be times of fasting, and therein men's
souls alUicted, is a perpetual equity.
4. That women after child-bearing should be le-
gally purified, was a ceremony ; but that there should
be pubHc thanksgiving for their deliverance, is a per-
petual equity.
Thus for the point in hand, though it be granted
that the Levitical tenths were proper to the Jews, yet
this is a general common equity, that they who labour in
the word should live of the word ; and that they should
have suflicicnt maintenance from them for whom they
do labour ; that they should not be put otherwise to
seek a maintenance, but rather live upon their labours,
for whose spiritual good they watch.
OIJ. Paul wrought for himself in another calling,
Acts xviii. 3, and xx. 34.
Alls. The apostle himself implieth that he had power
to forbear working, 1 Cor. ix. G. That which he did,
in the foresaid case, was extraordinary.
Quest. 4. Why are tenths under the gospel paid to
ministers ?
Alls. It is for the most part the fittest proportion,
and that the very heathen did observe about their
ministers. When God himself set down a particular
and distinct portion for his ministers, he judged a
tenth to be the most convenient. Hereupon good
governors have in their commonwealths thought meet
to establish such a portion. This general rule, ' Let
him that is taught in the word communicate unto him
that tcachcth in all good things,' Gal. vi. G, may be
most fitly brought to the foresaid proportion of tenths.
Where such a portion is established by law, people
are bound in conscience to observe the same.
Ohj. Establishment of a set maintenance maketh
ministers negligent.
Ans. 1. It may make unconscionable ministers to
be so ; but not such as for the Lord's sake, and con-
science' sake, perform their duty.
Ayis. 2. Greater inconveniences may arise from not
settling of any maintenance, but leaving it wholly to
people's devotion ; as,
1. If people be left at such liberty, they will be
ready, upon all displeasures taken against their minis-
ter, to withdraw his maintenance ; so as this may be
a means to make ministers meal-mouthed, and to seek
to please their people.
2. This kind of maintenance is accounted a mere
benevolence ; whereas in this case Christ and his
apostles make it a matter of due debt ; ' the workman
is worthy of his meat,' Mat. x. 10, 1 Tim. v. 18. A
minister's pains is a valuable consideration for the
greatest allowance that people use to give. ' If we
have sown unto you spiritual things, is it a great
thing if we shall reap your carnal things ?' 1 Cor. ix.
11.
3. This is an hindrance of the choice of good minis-
ters ; for many are ready to entertain ministers as
they use to hire workmen, such as will come at the
cheapest rate.
4. This may be a means of laying the heaviest bur-
den upon the better sort. When a profaner sort
withdraw, they that are of the better sort are forced
to enlarge themselves the more.
5. From thence may follow undue emulation and
ostentation, in seeking to be above others.
A set established maintenance is the nearest to God's
order.
Sec. 18. Of ministers' maintenance.
This general point may well be inferred from Abra-
ham's giving the tenth to Melchisedec, that God's
ministers, who communicate unto us spiritual blessings,
are to be made partakers of our temporal commodities.
This is almost in these words set down by the apostle,
1 Cor. viii. 11, and again Gal. vi. G. Our Lord
Christ and his apostle witnesseth that a minister is
a^io;, * worthy,' hereof. Mat. x. 10, 1 Tim. v. 18.
The apostle styleth the minister's allowance (iiaOo;,
' wages,' for it is as due to him as wages is due to a
servant, soldier, workman, or any other that taketh
pains for our good. The apostle exemplifieth the
equity of this by a soldier's living upon his warfai'e,
by a vino- dresser's partaking of the fruit of it, by a
shepherd's hving upon the Hock, by an ox's eating of
the corn that he treadeth out, by a ploughman's,
thresher's, reaper's, and other workmen's living upon
their pains, '3'ea, and of the Levites partaking of the
sacrifices that they prepared, 1 Cor. ix. 7, &c.
1. Justice requires as much, and this is implied
under these words trortln/, xaii/cs, Luke x. 7. This,
therefore, is one of those dues which the apostle would
have Christians to render, Kom. xiii. 7, and that upon
these and other like considerations.
Ver. 1-3.]
GOUGE ON HEBREWS.
95
(1.) Ministers use to spend the prime of their age in
fitting themselves to this caUing. They might other-
wise have fitted themselves to another calling, where-
upon they might have lived with greater plenty.
(2.) Their friends for the most part have been at
great costs in training them up hereunto.
(3.) They are deprived of other means of mainte-
nance by attending upon this calling.
(4.) The pains required to this calling useth to be
very great, both while they are in fitting and preparing
themselves thereto, and also when they come to exer-
cise the same. Ministers are many times at their
study while others are asleep, and have no other
witness of their pains but their candle, which
teacheth them to spend themselves in giving light to
others.
(5.) The benefit received by their pains is invaluable ;
no calling afibrds greater ; it concerneth the soul, the
spiritual and eternal good thereof. If, therefore,
recompence be given to men of other callings, much
more to ministers of the word.
2. Gratefulness should move people to recompense
their ministers, for good must be requited with good.
This was one reason whereby Abraham was moved to
give the tenth to Melchisedec. This is acceptable to
God and man.
3. Wisdom should induce men hereunto, that minis-
ters might thereby more diligently attend their calling,
and be better enabled to go through the work of it,
and so their people receive the more good from them.
Daily wants whereby ministers are forced otherwise to
provide for themselves and families, do make them
more negligent in their calling. Men will well feed
their beasts, that they may do the more and better
work, 1 Cor. ix. 9.
4. That homage which they owe unto God should
most of all stir up people to be liberal to their minis-
ter, for ministers stand to them in God's room, 2 Cor.
V. 20. What is given to them as ministers of the
word is given to God. The apostle therefore saith of
that the Philippians sent him, * I have received an
odour of a sweet smell, a sacrifice acceptable and well
pleasing to God,' Philip, iv. 18. In this respect God
doth account himself robbed by such as withhold from
his ministers their due, Mai. iii. 8, 9 ; for under the
law first-fruits, tithes, and all manner of oblations,
which were given to priests and Levites, were accounted
to be given to the Lord.
People therefore ought, for the Lord's sake, John
xiii. 20, for their soul's sake, Heb. xiii. 17, and for
their own incomparable advantage. Mat. x. 41, to give
to their ministers what is meet.
Many imagine that under the gospel there is no law
to bind people to give anything to their minister, and
that what in this kind they do is a mere benevolence
and an arbitrary gratuity. But that which hath been
before set down doth sufiiciently manifest that people
are bound by the strongest bonds that can be to main-
tain their ministers, namely, God's charge and in-
valuable benefits received. What law binds men to
give such liberal fees as they ordinarily do to lawyers
and physicians ? Were they as sensible of their
spiritual good as they are of their bodily welfare and
temporal estate, they would be as liberal to their
ministers as to others.
Sec. 19. Of Melchisedec a king of riffhteousness.
Sundry mysteries are by our apostle observed about
the foresaid Melchisedec. The first is concerning his
name. This, because it is the chiefest of all, and be-
longed unto him before he was king of Salem, the
apostle bringeth it in in the first place with this particle
of order, crgwrov, first.
Of the adverb tntli/, mentioned in Greek, but not
expressed in our English, see Ver. 5, Sec. 37.
This phrase s^/j^yiviuo/u^svog, being by interpretation, im-
plieth that his name did signify that which is here
set down, and thereupon metonymically he is said to
be ' by interpretation,' or being interpreted, as John i.
38, King of righteousness.
To interpret a word, £g/i>jvauw, is to declare the
meaning of that which otherwise would not be under-
stood. Melchisedec was an Hebrew name. They to
whom the apostle wrote understood Greek better than
Hebrew ; therefore he expounds the meaning of the
Hebrew name in the Greek tongue, as we interpret the
Greek in English.
Strange words are to be interpreted, so sentences
also. It was usual with the penmen of the New Testa-
ment so to do, Mark xv. 20, 34. This is expressly
commanded, 1 Cor. xiv. 27. For this end a peculiar
gift of interpreting strange tongues was given to sundry
particular persons in the primitive church, 1 Cor.
xii. 10.
Strange words or sentences without interpretation
are to no purpose ; no profit can be reaped thereby.
They are as musical instruments and trumpets sounded
without any distinction, or like words spoken in the
air, which soon vanish and come to nothing, 1 Cor.
xiv. 7, &c. But on the other side, it much satisfieth
one to have that which he cannot understand ex-
pounded and made clear, Gen. xl. 7, 8, and sli. 8 ;
Dan. iv. 5, 6, and v. 29.
Great is that wrong which papists do to their people
in and by their Latin liturgy. Latin is not a tongue
which the common people do at this day in any part
of the world understand. Yet among papists all their
public prayers and other sacred ordinances, as reading
the word or administering sacraments, are in Latin.
It is a sore doom that the apostle denounceth against
suchin these words, 'Tongues (namely, strange tongues)
are for a sign, not to them that believe, but to them
that believe not,' 1 Cor. xiv. 22.
Too near to these do they come who fill their ser-
mons with such words and sentences as their people
cannot understand, and yet do not interpret them.
96
GOUGE ON HEBREAVS.
[Chap. VII.
So do they also who afifect strong lines ; that is, such
kind of piirascs that their people understand not.
Seeing interpretation of strange tongues is necessary,
surely it is requisite that ministers be expert in the
learned tongues especially, that they may be able to
interpret them. It is also requisite that they be well
acquainted with the types, proverbs, prophecies, and
other obscure passages in Scripture, that they may
declare the meaning of them to the people, as the
apostle here doth.
This name ^fek•hisrd(•c, pIV^S'PO, is a compound
word, and contaiueth in it two Hebrew nouns. The
former, *1"?0, vielec, rex, a king. The title, /, in this
word, *370, re.v mcus, mclchi, may signify mij, as if
it were translated ?»// kiiuj, Ps. v. 2, or else it may be
enforced for composition's sake. The other word, P"IV,
tsedcc, justilia, signilieth rir/htcousness, Ps. xv. 2.
Of the Greek word br/.aioa-jvri, translated riyhleous-
ness, see Chap. i. 9, Sec. 114, and of the Hebrew and
Greek word translated liinrj, see ver. i. Sec. 3.
This name Melchiscdcc compriseth under it two
things :
1. His function, he was a Icinrj.
2. His practice, he ruled in rbjhteousness.
"NMiether this name was given him in his infancy,
or after he was a king, is uncertain. If this Melchi-
sedec were Shem (whereof see ver. i. Sec. 2), then
Shem was his proper name given him in his infancy ;
so as it is most probable that it was given him after he
was king, and manifested his righteousness in govern-
in« the people. On a like occasion Gideon was called
Jeruhbaal, Judges vi. 32 ; and Jacob was called Israel,
Gen. xxxii. 28.
If this name were given him in his infancy, it was
certainly by way of prophecy. The Spirit, foreseeing
what his office should be, and what his practice would
be, directed those that gave him his name, to give
this name Melcldscdec : as Koah, Gen. v. 29; and
Jacofi, Gen. xxv. 2G ; and Solomon, 2 Sam. xii. 24.
Of giving fit names to children, see Domest. Duties,
treat, vi. sec. 20.
Whether this name were given in his infanc}', or
after he was king, both make to the same purpose.
One implied a prediction of what should be, the other
a ratification of what was.
In the name and meaning thereof, Melchisedec is to
be considered two ways :
1. As a type.
2. As a pattern.
As a type he foreshewed two things.
1. That Christ was a true King.
2. That Christ reigned in righteousness.
Of both these, see Chap. i. 8, Sees. Ill, 112,
118.
Sec. 20. Of riffhieous kinrfs.
As Melchisedec was a pattern to future age?, his
came importetb two other points :
1. Men may be kings. Hereof see ver. 5, Sec. 8.
2. Kings must rule in righteousness. They must
so carry themselves as they may truly be called Mel-
cliisrdrcs. ' A king shall reign in righteousness,' Isa.
xxxii. 1. Hereupon the psalmist thus prayeth, 'Give
the king thy judgments, 0 God; and thy righteousness
unto the king's son,' Ps. Ixxii. 1. For this end, when
David was near his death, he giveth his son, who was
to be king after him, sundry directions for practice of
righteousness, 1 Kings ii. 3, &c.
1. Kings do, after an especial manner, bear the
image of God. They stand in his room, and reign for
him ; in which respect they are styled ' gods,' Ps.
Ixxxii. G, and ' ministers of God,' Rom. xiii. 4. They
'judge for the Lord,' 2 Chron. xix. 6.
Now God is a righteous Lord, and loveth righteous-
ness. See Chap. i. ver. 9, Sees. 114, 115.
2. Righteousness is the greatest ornament to a
kingdom that can be. It is the very glory and beauty
thereof. It makes it like unto heaven. Yea, it is the
strength and stability of a kingdom. ' Righteousness
exaltcth a nation ;' and ' the throne is established by
righteousness,' Prov. xiv. 34, and xvi. 12. When the
prophet had set down the everlasting unchangeable-
ness of Christ's kingdom, he addeth this as a reason
thereof, ' The sceptre of thy kingdom is a sceptre of
righteousness,' Ps. xlv. 6.
3. Righteousness is an especial means to maintain
peace. For all troubles, dissensions, tumults, insur-
rections, and wars, arise fi'om unrighteousness, one
way or other ; from the agents or patients. Of the
benefit of peace, see Sec. 22.
1. Kings in this especial point must shew them-
selves like to Melchisedec, and rule in righteousness.
They shall thus gain a double benefit. One in re-
gard of their persons, to themselves. The other in
regard of their place, to their people.
2. People must pray for their kings, that they may
be Melchisedecs. We have a pattern hereof, Ps.
Ixxii. 1, &c. This we may and must do with confi-
dence, because ' the king's heart is in the hand of the
Lord,' &c., Prov. xxi. 1. Pray that righteous laws
may be made, and those righteously executed. Pray
that the gospel, the rule of righteousness, may be
estabUshed ; that there may be righteous councillors,
righteous magistrates. Thus will the eyes of the
righteous Lord be upon it, to protect it, and to bless
it with all needful blessings.
Sec. 21. 0/ Christ a Prince of peace.
A second mystery is taken from the place where
Melchisedec reigned; which was Sdlem, and signifieth
peace, as was shewed ver. 1, Sec. 4. In this also was
Melchisedec both a type and a pattern.
As a type he prefigured Christ to be a King of
peace. This is he who is styled the ' Prince of peace,'
Isa. ix. G, and said to be ' our peace,' Eph. ii. 14.
As an evidence hereof, so soon as he was bom, an
Ver. 1-3.]
GOUGE OX HEBREWS.
97
heavenly host sang, * On earth peace,' Luke ii. 14.
The peace and unity of Christ's kingdom is eloquently
and emphatically set out, Isa. ii. 4, and xi. 6, &c.
Two things there be which especially declare him
to be a King of peace :
1. That peace which he made betwixt the Creator
and creatures.
2. That which he made among creatures them-
selves.
God at first made all in perfect peace. There was
a sweet harmony and consent. No discord, no dis-
sension. Creatures by sin brought all out of frame.
For,
1. God's wrath was incensed, and he made an
enemy.
2. Good angels, holding close to their Lord, proved
also enemies to such as rebelled against him, and be-
came executioners of God's vengeance upon them.
3. There was variance in man himself. All the
powers and parts of soul and body rising one against
another ; and conscience accusing and terrifying him.
4. Hatred, malice, and enmities were so betwixt
man and man, as they became wolves, tigers, lions,
yea, devils, one to another.
But Christ, being made King, made up all these
breaches. For,
1. He satisfied God's justice, pacified his wrath,
and reconciled man to God, Rom. iii. 25, and v. 8-10.
2. Christ took men, and made them members of
his mystical body ; and having so united them to
himself, made angels to be at peace with them. Col.
i. 20.
3. He communicateth his Spirit unto men, whereby
all the powers of their souls, and parts of their body,
are renewed and brought into a sweet harmony.
4. He brake down the partition wall betwixt Jew
and Gentile, Eph. ii. 14, and made all one in himself.
Gal. iii. 28, and so alters their disposition, as they
may lovingly live together, Isa. xi. 6, &c.
Obj. Christ himself saith, that he ' came not to
send peace, but a sword,' Mat. x. 34.
Ans. Three distinctions are here duly to be ob-
served.
1. Betwixt peace and peace. There is a peace of
the world, which is conspiracy of worldlings to-
gether in evil matters ; and there is a peace of Christ,
which is spiritual. The former Christ came not to
send ; the latter he gave to all his, John xiv. 27.
2. Betwixt persons and persons. Christ came not
to make wicked ones at peace with his saints ; but
saints with saints.
We must distinguish betwixt the proper end of a
thing, and a consequence following thereupon. Thus
these words, ' I came not to send peace, but a sword,'
Mat. X. 34, intend a consequence which followed upon
Christ's coming into the world. For the gospel of
Christ being a light, and professors thereof holding
out this light, thereby is discovered the darkness and
Vol. II.
lewdness of the men of this world, which they can no
way endure ; but thereupon draw the sword, and
raise all manner of persecution against those that hold
out this light. By reason of this consequence, Christ
is said not to come to send peace, but the sword.
The foresaid peace being proper to Christ's king-
dom, serves as a matter of trial, to discover who are
of the kingdom of Christ.
The subjects thereof are men of peace ; and that,
1. As they are at peace with God, reconciled to
him, and made subject to his will.
2. In that their consciences are pacified, and they
cheerfully go on in their Christian course.
3. In that the several powers of their souls and parts
of their bodies consent to do God's will.
4. In regard of their peaceable disposition ; they
pursue peace, and hurt none, Isa. xi. 9.
Peace being the property of Christ's kingdom, this
is a strong attractive to draw men unto this kingdom,
and move them there to abide. Who would not dwell
in Salem, in a kingdom of peace ? If the excellency
and necessity of that peace which Christ bringeth
were duly weighed, this would be found to be a very
great privilege. All out of this kingdom are haters
of God, and hated of him, ^iosruyiTg, liable to God's
wrath, vassals of Satan, heirs of hell ; but all in and
of this kingdom are lovers of God, and beloved of him,
(piXodioi, his children, and heirs of glory.
Sec. 22. Of righteousness and peace joined together.
The conjunction of these two prerogatives. King of
righteousness, and King o/Sa?e;«, with conjunction upon
conjunction, thus, yirs^, rr^urov /j^h, King of righteous-
ness, and after that also, 'l-rnTo, xai. King of Salem,
gives us to understand that a king of righteousness is
also a king of peace. It is said of the king which
judgeth with righteousness, that ' the mountains shall
bring peace to the people by righteousness,' Ps. Ixxii.
3. In this respect, ' righteousness and peace ' are
said to * meet and kiss each other,' Ps. Ixsxv. 10.
After the Holy Ghost had set forth the righteousness
of Christ, he addeth transcendent expressions of
peace, Isa. xi. 4-6, &c.
This ariseth partly from their endeavour after peace,
and partly from God's blessing upon their endeavour.
Great are the benefits which peace brings to a king-
dom. Therefore righteous kings seek it, and God
gives it as a blessing to them.
Of the benefits of peace, see The Church's Conquest,
see. 96.
1. This may serve as a just taxation of those that
delight in war, who are never well when they are out
of war. They will therefore pick quarrels, thinking to
get a name thereby, to live on spoils, to trample under
and triumph over others. Such are no kings of right-
eousness. They are more fit to live in wildernesses
among tigers, and other ravenous beasts, yea, in hell
among devils, than among men.
G
98
GOUGE ON HEBREWS.
[Chap. VII.
2. Hereby kings and others may testify their right-
eous disposition, namely, by love of peace; hereunto
wo aro much exhorted, Rom. xii. 18, Heb. xii. 14.
Christ would have us not only keepers of pence, but
also makers of peace, ]\Iat. v. 9. Holiness and peace
must go together. Hob. xii. 14. Neither must the
unrighteousness of others make us break peace ; nor
must love of peace make us lose righteousness.
3. Pray that these two may ever go together ; that
Molchiscdec may dwell in Salem. Pray that the wars
begun may end in peace, and that that peace may be
a peace of righteousness.
4. Be thankful to God for that peace that we have,
BO far as it meeteth with righteousness, and for the
benefits that wc enjoy thereby.
Sec. 23. Of mysteries couched under histories.
In the third verse there are four mysteries, taken
from things concealed. They are all spoken of
Melchisedec, as a type respectiveh', because they are
not by the Holy Ghost expressed. For in those
scriptures where mention is made of Melchisedec,
there is not any mention made of his father, mother,
descent, birth or death. But all those things are
spoken of Christ the truth, simply and properly.
The Syriac, though it go from the words, and from
the sense also, applied to Christ, yet in relation to
Melchisedec giveth the right sense, thus,' whose father
and mother are not written in the genealogies, nor the
beginning of his days, nor end of his life.
A learned interpreter of the New Testament thus
translates it,^ who was of an unknown father, &c.
This phrase, without descent, thus,* The original of
whose stock cannot be declared.
Though these may shew the meaning of the words
as applied to the type, yet they lose the emphasis of
them, and obscure the mj'steries contained in them.
Ohj. There are many men mentioned in Scripture,
whose father, mother, descent, birth, and death are
not recorded in Scripture, as Obadiuh, Habakkuk,
Haggai, Malachi, and others.
^713. The parentage, kindred, birth, and death of
these, and sundry others, are passed over, because
there was no great end of knowing them. But these
were concealed in the history of this man, purposely
to imply a mystery.
Quest. How may we know this ?
Ans. Because the apostle, who was guided by the
same Spirit that Moses and David were, hath ob-
servx'd as much. For the Spirit knoweth his own
meaning. If one inspired by the Spirit of Gt)d*had
not revealed this mystery, all the private spirits of
men that ever were could not have found it out, for
* Cujus nee pater, nee mater scripti sunt in genealogiis,
&C. — Tremel. interpr.
' Ignoti patris, ignotre matris, &c. — Sic Beza de Erasmo.
' ayfuaxiyttrti. Cujus gcueris origo uoQ posslt Teddl.
— Erasm. Annot. in loc.
it is a deep mystery, and as closely couched in the
history as ever any was.
Wo may learn hereby diligently to compare the Old
and New Testament together ; thus may many pro-
found mysteries be discovered. Thus thou shalt find
the ark, 1 Peter iii. 21, the cloud, the lied Sea, the
rock and manna, 1 Cor. x. 2, 3, to be such sacra-
ments as ours. Thus thou shalt find the two children
of Abraham, one born of a bond-woman, the other of
a free-woman, to set forth children of the flesh, and
of the spirit ; and their two mothers, the two testa-
ments. Gal. iv. 24, &c. Thus shalt thou find many
legal rites and ceremonies applied to their proper
truth and substance ; and many dark and obscure
prophecies clearly revealed and opened.
Sec. 24. Of mysteries spoken of Melchisedec applied
to Christ.
The first three Greeks words, a^arwp, a/Mf/rup, aysvia-
Xoyi^Tog, translated, * without father, without mother,
without descent,' are here only used in the New Testa-
ment. They are all compound words, and that with
the privative preposition, that implieth a plain nega-
tion of a thing, •
1. This without father must needs be applied to
the human nature of Christ, For as God, the second
person in sacred Trinity, he is the Son of the first
person, which is his Father, John v. 17. But as man
he had no proper father, he was born of a pure virgin,
Isa. vii. 14 ; Mat. i. 23 ; Luke i. 35. As for Joseph,
the husband of his mother, it is said, that he was
* supposed' to be his father, Luke iii. 23, and that to
hide this great mystery from such as were obstinately
malicious.
2. This epithet, icithout mother, must needs have
reference to Christ's divine nature ; for we shewed be-
fore, that as man, he had a mother, he was born of
the virgin Mary. The history of his birth is distinctly
set down by the evangelists. But it is blasphemy
to think that, as God, he should have a mother. The
great Lord of heaven and earth is not like the gods of
the heathen, who were imagined to have their wives,
and some of them to be born of mothers.
Ohj. The virgin Mary is styled '^ioroxog, Deipara,
the mother of God.
Ans. That is, by reason of the hypostatical union
of his two natures, in which respect that which is
proper to one nature is attributed to the other. Thus
the * Son of man' is said to be 'in heaven,' John
iii. 13, because the divine nature, to which Christ's
human nature was united, was in heaven. So God is
said to purchase the church ' with his own blood,'
Acts XX. 28, because the blood of that human nature,
which was united to the divine, was shed to that end.
3. This epithet, icithout descent, or without pcdigi'ee,
or without kindred, must also be meant of his divine
nature, in reference whereuuto he had no ancestors,
no posterity. In reference to his human nature, both
Vek. 1-3.]
GOUGE ON HEBREWS.
99
Matthew and Luke set down his distinct genealogy,
Mat. i. 1, &c., Luke iii. 23, &c. In regard of his
divine nature he was begotten of his Father, by an
eternal, unalterable, unconceivable generation.
4. The last mystery consisteth of two branches :
one, that he had no beginning of clays ; the other, nor
end of life. These two set down a true proper eter-
nity, without beginning and end. See hereof The Ex-
planation of the LonVs Prayer, sec. 224.
This most properly and principally is to be taken
of his divine nature. As God, he is ' Alpha and
Omega,' Rev. i. 8.
Of Christ's eternity, see Chap. i. Sees. 129, 143,
145.
Christ, as man, had his beginning in the virgin's
womb, after many hundred generations had passed
in the world, even in the 8928th year of the world ;
and about thirty-four years after, there was an end of
his mortal life in this world, for he was crucified,
dead and buried. Indeed, he arose again from the
dead, ascended into heaven, and there ever liveth
and abideth in his human nature, so as in heaven he
hath no end of life, but on earth he had. From the
foresaid mysteries applied to Christ, we may infer
these orthodox positions :
1. Christ is true God, without mother, &e.
2. This true God was not a made God, but eternal,
without beginning. He had ' neither beginning of
days nor end of life.' •
3. Christ was true man, ' a son of man.'
4. This true God and true man is one person, even
as the type Melchisedec was one. For the same
person that, as God, was without mother, was also,
as man, without father.
5. This person, God-man, is high-priest in both
his natures ; for Melchisedec, that high-priest, was in
reference to Christ's human nature, without father ;
and in reference to his divine nature, without mother.
Most of their heresies which are mentioned. Chap.
ii. 14, Sec. 140, are by these mysteries apparently
refuted.
The foresaid mysteries, as in the truth and proper-
ties of them they belong unto Christ, who is our true
high priest, are of singular use to strengthen our faith
in and about his priesthood. For,
1. Knowledge of his manhood maketh us the more
boldly and confidently to fly unto him, he being such
an one as hath experience of our infirmities and ne-
cessities in himself.
2. Knowledge of his Godhead makes us more per-
fectly to rely upon him, and to trust unto him ; for
hereby we are assured that he is able to help.
3. Union of his two natures in one person strength-
eneth our faith in his obedience, death, sacrifice,
resurrection, and merit of all ; for hereby we are
assured that he is of infinite power, and that what he
did and endured for us is of infinite value and worth.
4. His exercising of his priesthood in both natures,
as he was God-man, maketh us with greater con-
fidence to go to him, and to rest upon him, and to
prefer him before all others, and to account him the
only sufficient Mediator.
Sec. 25. Of resemhlances of Christ before his incar-
nation.
Upon the fore-mentioned privileges the apostle
maketh this inference, that Melchisedec was made
like unto the Son of God. This inference the apostle
bringeth in with this conjunction of opposition or
discretion, ds, but ; as if he had said. Though Mel-
chisedec were a true man, yet in his singular prero-
gatives he was made like unto the Son of God. The
word dipC)}fi,oio}f/,si/og, translated made like, is here only
used. It is a compound. The simple verb o/JjOiom,
signifieth to liken one thing to another. Mat. vii. 24.
The preposition a.'rh, wherewith the verb here used
is compounded, signifieth to. In this composition
the word signifieth to represent the very form of
another thing. Thus did Melchisedec, in the fore-
said prerogatives, set out the very form and excel-
lency of the Son of God. Jesus Christ is here meant
by ' the Son of God.' See Chap. i. 2, Sec. 15.
Hereby we see that God of old gave visible types
and resemblances of his Son, and that before he was
exhibited in the flesh.^ Melchisedec was a mere true
man, yet was he so set forth as he bare a resemblance
of the Son of God. In other respects, Aaron and
other priests, Moses and other prophets, David and
other kings, were special types and resemblances of
Christ. So were all the sacrifices, and especially the
paschal lamb, 1 Cor. v. 7 ; so the ark, 1 Pet. iii. 21 ;
so the Red Sea, the cloud, manna, and the rock,
1 Cor. X. 2, &c., and sundry other types.
God gave beforehand such resemblances of his Son
for the good of his church in those ages ; even to
support their faith, and uphold their hope, till the
fulness of time should come ; that, when it was come,
they might the more readily embrace and receive that
truth, and more confidently rest upon it.
1. Herein the great and good care of God over his
church is manifested; for though, in his unsearchable
wisdom, he suffered many ages to pass before his Son
was exhibited, yet he took such order for his church
that was on earth before that fulness of time, as it
should have means to partake of the benefit of those
things which Christ should do and endure in that
fulness of time. It is therefore said of those that
lived many hundred years before that fulness of time
was come, that ' they did all eat the same spiritual
meat, and did all drink the same spiritual drink,' even
the same that we do. For, by way of explanation, he
addeth, ' They drank of that spiritual rock that fol-
lowed them, and that rock was Christ,' 1 Cor. x. 3, 4.
In this respect it is said of Abraham that he ' rejoiced
* See Chap. viii. 5, Sec. 13.
:()()
GOUGE ON HEBREWS.
[Chap. VII.
to see Christ's day; aud tbat he saw it, and was ghid,'
John viii. 50.
The like care doth God shew over his church even
now, now that the Son of God is taken into heaven;
for wo still enjoy his ministers, who are in his stead
to us, 2 Cor. V. 20, and his sacraments ; both the
sacrament of regeneration and of spiritual nourish-
ment ; yea, also the benefit of his promise to be
amongst us. Mat. xviii. 20, even to the end of the
world, Mat. xxviii. 20. Wherefore as saints that lived
before Christ was exhibited used priests, sacrifices,
and other types of Christ before he was exhibited, so
must wo use his ministers, sacraments, and other
ordinances now, after he is taken from us, as memo-
rials of him.
Sec. 26. Of Christ's everlasting priesthood prefigured
in M licit isidi'c.
The most especial and principal thing wherein Mel-
chisedec was made like unto the Son of God was in
this, that he ahidc(h a priest coutinualli/.
In regard of the history concerning Melchisedcc,
this is to be taken, as the former points were, in the
former part of this verse.
Mclchisedec is said to * abide a priest continually,'
because the history which declareth him to be a priest
maketh no mention either of the beginning of his
priesthood or of the ending thereof. Thus was he
said before to have ' neither beginning of days nor
ending of life.'
There are two words that set forth the eternity of
Christ's priesthood, in reference to the time future,
which is beyond all determination or end, and in
I'eference to the continuance thereof, without interrup-
tion or intermission.
The Greek word fj.mi, translated dbideth, significth
the continuance of a thing. Mat. xi. 23.
The other phrase, £/"; ro bir,\>v/.i:, translated con-
tinualhj, is another than that which is before translated
for ever, ci; rov ct/im. Chap. v. G. This word here
nsed is a compound. The simple rnv/.eg, protentum
in lonffitmlinem, signifieth a long continuance. The
preposition bia, wherewith this is compounded, sig-
nifieth throwjh. Thus the word compounded with it,
bir,)iiy.i;, continua seric in j'erpetuum tcndens, signifieth
a continuance tkrout/li pierijctuitif, so as there is no
intermission, no determination of the thing.
This applied to Christ the truth, whereof Melchi-
sedcc was a type, setteth out three points.
1. That Christ was a true priest. See Chap. ii. 17,
See. 172.
2. That Christ's priesthood continueth for ever.
See Chap. v. G, Sec. 29.
3. That Christ continually executetb his priesthood
without intermission.
In this respect, as a priest, he is said to * continue
ever,' and to ' have an unchangeable priesthood,' aud
* ever to live to make intercession for us,' vers. 24, 25.
In regard of the continual cfllcacy of Christ's priest-
hood, it is said that ' he oll'ered one sacrifice for sin
for ever,' or continually, and to perfect continually, sig
TO biTivixsg, them that are sanctified, Heb. x. 12, 14.
Christ is in this respect as a spring that continually
floweth forth.
There is in men a continual spring of corruption,
which from time to time defileth them ; so as they
need continually to be cleansed. They also by their
continual sins continually provoke God's wrath ; so
as they have need of a continual priest, to make con-
tinual atonement for them.
On this ground we have just cause on all occasions
to look unto Jesus, to behold him our priest making
continual intercession for us. A point this is of
singular comfort.
Sec. 27. Of the bread and toine uhich Melchisedec
hroiKjJit forlh.
Papists do here infer another mystery about the
priesthood of Melchisedec, namely, that the bread and
wine which he brought forth was the sacrifice proper
to the order of his priesthood, aud prefigured the
body aud blood of Christ, which the}' say is com-
prised in their mass under the show of bread and
wine.^
Ans. If this were such a mystery, why did the
apostle, in setting out so many mysteries as he did
about Melchisedec, make no mention at all of this,
which, as they say, is the greatest and most pertinent
to Melchisedec's priesthood ?
Bellarmine is forced in answer hereunto to say,
that it was nothing to the apostle's purpose to make
mention of it here.-
What! is it nothing to the purpose of him that
sets down a special order of priesthood, to declare the
special sacrifice that belongeth thereunto, aud to give
notice thereof to the Christian church ?
It was too deep a mystery, saith Bellarmine, for
the Hebrews.^
Ans. Was it deeper than those other mysteries
which he mentioneth, ver. 2, and sundry others, in
other parts of this epistle ?
The truth is, that the thing itself, as they would
have people to believe it, that the very body and
blood of Christ, under the visible show of bread and
w^ine, is oHered up for a true, real, propitiator}^ sacri-
fice, is a mere mockago, apparently against Scrip-
ture, against reason, against sense.
1. The Scripture ailirmeth that the body of Christ
is in heaven, and there must continue until the times
of restitution of all things. Acts iii. 21.
2. lieason tells us that a true body cannot be in
divers places at once. But by their position the
' Bt'llarm. ilo Missa. lib. i, c. G.
* 1(1 11(1 propositum ejus non faciebat.
^Mystcriuui altiua erat, quam ut ab illis capi tunc posset.
Vek. 1-3.]
GOUGE ON HEBREWS.
101
body of Christ must be in millions of places at the
same time.
3. Sight, taste, smell, and feeling, tell men that
that which they eat and drink at the sacrament is
bread and wine : to say it is flesh and blood is
against all those senses.
Papists press this phrase, * he brought farth bread
and wine,' as signifying an offering up of bread and
wine.
Ans. 1. To hing forth doth not properly, nor
necessarily in that place, import an offei'ing up.
2. It was shewed (Sec. 8) that the bringing forth
of bread and wine there, did declare a royal enter-
tainment of Abraham and his army.
3. This was brought in the history, as an act of
Melchisedec's kingly office, rather than of his priestly.
Papists reply that there was no need of refreshing
Abraham's army, which had got great spoils.
Ans. 1. Though Abraham might not need such
entertainment, yet Melchisedec might in good respect
testify his bounty to Abraham.
'2. Though there might be great spoils, yet they
might want victuals.
3. Abraham might rather choose to have his army
refreshed with Melchisedec's provision, than with the
spoils that belonged to the king of Sodom, Gen.
xiv. 23.
They further say, that if bread and wine were not
Melchisedec's sacrifice, there is no mention of any
sacrifice at all : whence it would follow that he should
be a priest without sacrifice.
Ans. That would not follow. He might have
sacrifices belonging to his priesthood, though they
were not there mentioned ; besides, though his order
were another order than Aaron's, yet such sacrifices
might belong to his priesthood as belonged to others'
priesthood.
If bread and wine had been Melchisedec's ofiering,
it had been most improper to bring them forth to
Abraham ; they should have been brought forth to
God.
This improbable supposition of Melchisedec's offer-
ing up bread and wine, is too sandy a foundation for
such a Babel as tran substantiation is to be built upon.
Sec. 28. Of the resolution o/ Heb. vii. 1-3.
Ver. 1. For this Melchisedec, king of Salem, priest
of the most high God, irho met Abraham returning from
the slaughter of the kings, and blessed him ;
2. To whom also Abraham gave a tenth part of all :
first being, by interpretation. King of righteousness, and
after that also, King of Salem, uhich is King of peace :
3. Without father, icithout mother, without descent,
having neither beginning of days nor end of life ; but,
made like unto the Son of God, abideth a priest con-
tinually.
The sum of these three verses is, the excellency
of Melchisedec's priesthood. Hereabout observe,
1. The inference, in this causal particle for. Ver.
1.
2. The substance : which is, 1, propounded ; 2,
illustrated, ver 3.
Of the substance propounded, there are two parts :
1. An historical narration of some passages.
2. A mystical application of others.
About the historical narration, there are two points.
One concerns Melchisedec ; the other, Abraham.
Three points concern Melchisedec :
1. His name.
2. His functions. These are two :
(1.) Kingly, amplified by the place, King of Salem.
(2.) Priestly, ampHfied by the Lord, whose priest he
was.
This Lord is described,
(1.) By his nature, God.
(2.) By bis sovereignty, Most high.
(3.) By his actions. These are of two sorts :
1. Regal: he met Abraham. Amplified by the
victory which Abraham got.
This victory is described two ways :
(1.) By Abraham's return from the wars.
(2.) By the slaughter of the kings.
2. Priestly : he blessed him.
The act which concerned Abraham was an act of
piety mixed with gratitude.
In setting it down are noted, 1. The person, Abra-
ham.
2. His kind of act, gave.
3. The subject matter, the tenth part. This is
amplified by the extent : of all.
The mystical application is of two sorts :
1. An interpretation of things expressed.
2. A manifestation of things concealed.
Two things are interpreted ; 1. Melchisedec's name.
2. The city of his kingdom, Salem.
Five things concealed are in a mystery observed.
1. Without father. 2. Without mother. 3. With-
out descent. 4. Without beginning 5. Without end.
The illustration of the foresaid points is,
1. Generally expressed, made like unto the Son of
God.
2. Particularly exemplified, abideth a priest con-
tinually.
Sec. 29. Of observations raised out ofHeh. vii. 1-3.
I. Deep mysteries must be explained. This causal
particle for sheweth the reason why the apostle doth
unfold this mystery of Melchisedec, because he had
imphed that it was a deep mystery, Chap. v. 11. See
Sec. 2.
II. Melchisedec was an especial type of Christ,
This is the general sum of all.
III. A king is a luarrantable function. It is war-
ranted in the example of Melchisedec. See Sec. 3.
IV. Kings have their special jurisdiction. So was
Salem to Melchisedec. See Sec. 4.
102
GOUGE ON HEBREWS.
[Chap. VII.
V. True priests ore priests of God. Such an one
was Melchiscdec. See Sec. 5.
YI. God is the Most lliyh. This is his title. See
Sec. 0.
VII. Mdchisedec xoas hath Idng and j)i'iest. Both
these functions are here expressly attributed to him.
See Sec. 7.
VIII. Kindred in distress are to he succoured.
Abraham succoured Lot his kinsman. See Sec. 10.
IX. Nei(jhhoiirs oiiyht to congratulate one another s
rictorif. So did Melchisedec, Abraham's neighbour.
See Sees. 3, 11.
X. Refreshing is to he afforded to soldiers. So did
Melchisedec to Abraham's soldiers. See Sec. 8.
XI. Enemies in war may he slain. The slaughter
here mentioned is of such. See Sec. 9.
XII. Kings in war are not free from slaughter.
Kings are here said to be slain. See Sec. 9.
XIII. Pious salutations are commendahle. Mel-
chisedec's blessing was in the general a salutation.
See Sec. 13.
XIV. Ministers have an especial poioer to hless peo-
ple. Melchisedec, as a minister of God, blessed
Abraham. See Sec. 14.
XV. Christ hlesseth the faithful. This is inferred
from the type. See Sec. 15.
XVI. Tenths were of old paid to God's ministers.
Abraliam paid them to Melchisedec. See Sees. 10, 17.
XVII. 3linisters of the tvord must he maintained hy
people. This is gathered fi'om the general equity of
tithes. See Sec. 18.
XVIII. Strange tongues are to he inteiprcted. This
phrase, hy interpretation, intendeth as much. See
Sec. 19.
XIX. Kings must he righteous. This is the mean-
ing of Melchisedcc's name. See Sees. 19, 20.
XX. Kings must he peaceahle. This is implied
under this word Salem. See Sec. 22.
XXI. Christ was a King of righteousness and 2')eace.
He was the truth of both these. See Sec. 21.
XXII. Matters concealed may he mysteries. Here
is an instance given of many particulai's. See. Sec. 23.
XXIII. Christ as man tvas %v it! i out father.
XXIV. Christ as God ivas tvithout mother and
descent.
XXV. Christ was God eternal. These were the
truths of the things concealed. See Sec. 24.
XXVI. There wereresemhlances of Christ hefore his
incarnation. Melchisedec is here said to be like
him. See Sec. 25.
XXVII. Christ toas the Son of God. Christ is here
meant under that title. See Sec. 25.
XXVIII. Christ is a perpetual priest. He SO ahidcth
continually. See Sec. 26.
Sec. 80. Of considering weighty points especially
ahout Christ.
Ver. 4. Now consider hov great this man was, unto
xvhom even the patriarch Abraham gave the tenth of the
spoils.
The apostle having set forth Melchisedcc's excel-
lency in himself, proceodeth to amplify the same in
reference to others ; and first preferreth him before
Abraham, from whom Levi, the head of all legal
priests, descended.
Because Melchisedec was an especial type of Christ,
and Abraham, the father of all the Jews, was counted
by them the most excellent among them, the apostle
adviseth to consider this argument of Melchisedcc's
excellency above Abraham's.
The word ^)iusiTT£, translated consider, doth pro-
perly belong to the bodily eyes, and is usually trans-
lated to see, ':)-u^rjffai, Mat. xxviii. 1. It implieth a
fast fixing of the eyes upon a thing, and is translated
beheld, Mark xii. 41.
The word being applied to the mind, it signifieth a
serious pondering of a matter, and is translated j?er-
ceive, John xii. 19, or consider, as here.
It being here implied to the truth of the type, it
implieth that we should with both the eyes of the
soul, understanding, and faith, behold or consider
Christ. So then, such points as set forth, in general,
weighty matters, and, in particular, the excellencies
of Christ, are seriously to be pondered. Hereof see
more. Chap. iii. 1, Sees. 21-23.
Sec. 31. Of the greatness of Melchisedec.
The relative oWog, thus translated, this man, hath
reference to Melchisedec.
It is sometimes used in scorn and derision. To
manifest as much, our EngHsh useth to add this word
fellow ; thus, this fellow. Mat. xii. 24, Acts xviii. 13.
And sometimes in honour, as where the penitent thief
said of Christ, * This man hath done nothing amiss,'
Luke xxiii. 41. So here. The apostle, therefore,
thus exprcsseth his excellency, 7rr,>Jy..o;, how great.
This is the interpretation of one Greek word, which
is used interrogatively and indefinitely. It here im-
plieth such an excellency as occasioneth much admira-
tion.
I find this word only here and Gal. vi. 11. Another
like word, tiXikoc, of the same stem, diflering only in
one letter, is used in the same sense, Col. ii. 1, James
iii. 5.
A correlative, rTjXixdvToc, derived from the same
root, and translated so great, is used. Chap. ii. 3, Sec.
21. All of them carry a great emphasis, and imply
a surpassing excellency.
Melchisedec is hereby implied to be the greatest
among men.
I need not seek after more arguments than the
apostle hath used in the former verses. lie was espe-
cially the greatest, in that he was such a type of Christ,
as none ever the like, before, or after him.
We may therefore well use this note of admiration,
how great ! If we may use it of the type, much more
Ver. 4.]
GOUGE ON HEBREWS.
103
of the truth, Christ himself. See more hereof, Chap,
ii. 17, Sees. 173, 174.
Take notice, by the way, of the blasphemous arro-
gancy of papists, who make their mass priests to be
after the order of Melchisedec.
Thereby they would make them the greatest of
men. They do much hereby infringe the apostle's
argument, and pervert his main intent. If the prero-
gatives of a priest, after the order of Melchisedec
(expressly set down, vers. 2, 3), be duly weighed, we
shall find it a blasphemous institution to induct any
mere man thereinto.
Sec. 32. Of Abraham a patriarch.
The argument whereby the apostle proves the great-
ness of Melchisedec, is Abraham's inferiority to him.
The Jews counted Abraham the greatest among men.
If therefore there were one greater than Abraham,
how great must he needs be !
Of Abraham's excellency, see Chap. vi. 13, Sees.
91, 92.
As an amplification of Abraham's greatness, this
title, patriarch, is attributed unto him.
Patriarch, 'nar^tupy^rig, is a noun compound. The
first simple noun whereof it is compounded, 'xarri^,
signifieth father ; and the other, a^-x/i, lyrincipiwn,
imperium, beginning, or principality. Thus it im-
plieth the first or chiefest father ; or, the first and
the chiefest of fathers, '^aT^id^^rjg, quasi, ci.P'^m ruv
•TrarsoMv, princeps piatrum.
In the New Testament it is attributed, as to Abra-
ham here, so to the twelve sons of Jacob, Acts vii.
8, 9 ; and to David, Acts iii. 29.
Abraham is called patriarch, because he was the
first father of the stock of the Jews.
The twelve sons of Jacob were so styled, because
they were the first heads and fathers of the twelve
several tribes.
David had this title given him for excellency's sake,
because he was a prime and principal father, or because
he was the head and father of that stock whereof Christ
as King should descend ; or, some will have it, because
the Sanhedrim, or senate of the Jews, were of his stock,
and he the head thereof.
In the church of Christ under the gospel, which was
a spiritual family, bishops were called by a Greek
name itairai, which signifieth /ai/iers, and archbishops
were called patriarchs, the chief of those fathers.
But when the number of bishops and archbishops
increased, this high title patriarch was restrained to
four chief archbishops : one at Rome, another at Jeru-
salem, the third at Antioch, the fourth at Alexandria.
In process of time, when the emperor had his seat
at Constantinople, that city also had a patriarch.
All these continued with a kind of equal dignity, till
the pride of Rome grew so great, as the bishop thereof
would endure no mate, and thereupon had a new style,
pa'pa universalis, universal pope.
To return to the point in hand, this title patriarch
doth much illustrate the dignity of Abraham, which
much tendeth to the magnifying of Melchisedec's excel-
lency, in that such a patriarch as Abraham was inferior
to him.
Sec. 33, Of Melchisedecs receiving tithes as a
superior.
The particular act whereby Abraham's inferiority to
Melchisedec is demonstrated, is thus expressed, Ss^taTjji/
Umzs, gave the tenth. This was before set down, ver.
2, Sees. 16, 17. Our English useth the same words in
both places, but the Greek hath two distinct verbs.
The former, J.as^/frs, properly signifieth to distribute,
as was shewed ver. 2, Sec. 16, which is a part of pru-
dence. This other word tduzs, signifieth to give, and
that freely, cheerfully, which is a sign of love.
Both of them are appHed to the same person, in the
same act, and set out the prudence of his mind, and
cheerfulness of his spirit, in what he did. Thus was
his act the more commendable and acceptable.
Commendable through his prudence ; acceptable
through his cheerfulness, ' for God loveth a cheerful
giver,' 2 Cor. ix. 7. Herein David shewed himself a
son of Abraham, 1 Chron. xxix. 17. Let us all so do.
Of giving tithes, see ver. 2, Sees. 16, 17.
This act of Abraham's giving a tenth to Melchisedec
implieth an inferiority in Abraham, that gave the tenth,
and a superiority in Melchisedec, who received it, be-
cause the tenth was an holy tribute, due to God, and
so it was paid by Abraham. His paying it to Melchi-
sedec sheweth, that he gave it unto him as God's
priest, standing in God's room, and in that respect
greater than himself. A king's deputy is in that respect
greater than those who are under the king.
Quest. 1. Was this the only end of tithes, to imply
superiority in them that received them ?
Ans. No ; there were other reasons why Levites
under the law received them : for the tribe of Levi,
which had as great a right to a part of the land of
Canaan as any other tribe, had none allotted them,
upon this very ground, because they were to receive
tenths of the people. Besides, they spent all their
time and pains in and about those public services
which by the people were due to God. As a recom-
pence thereof, they received the tenth of the people.
But these, and other like reasons, tended not in this
place to the scope of the apostle ; therefore he passeth
them over, and insisteth only on this point of inferiority
in giving, and superiority in taking tenths.
By the way, we may hereby learn to have an especial
eye to what we have in hand, and to pass by other
matters which might otherwise hinder us therein.
Quest. 2. Are all that receive tenths greater than
they who give them ?
Ans. 1. In this particular, as they who receive tithes
receive them in God's stead, and as an homage due to
God, they are greater than they of whom they receive
lot
OOUGE ON HEBREWS,
[Chap. VII.
them ; yet not in outwartl estate and condition. Kings
were not exempted from paying tenths ; yet in their
outward and civil state they were superior to priests,
for Solomon a king put one high priest out of his
place for misdemeanour, and set another in his room,
1 Kings ii. 85 ; and Hezekiah calleth priests and
Levites his sons, which is a title of inferiority in them
that are so styled.
: It was an undue consequence of Pope Boniface to
infer that popes arc greater than kings, because kings
pay tenths unto them.
This Boniface was the eighth of that name, who was
that pope of Rome, of whom it was said. He entered
as a fox, ruled as a wolf, and died as a dog.
The non-consequence gi'ounded upon the text we
have in hand, is manifest by these particulars.
1. The pope of Rome hath no right to take tenths
of kings of other nations. It is a proud usurpation of
the pope to demand it, and a slavish subjection in
kings that yield it.
2. Receiving of tenths implieth no superiority in
civil and secular affairs.
3. There is a vast difference betwixt Melchisedec
and other ministers of God about receiving tithes.
Abraham paid tenths to Melchisedec, as he was an
extraordinary priest and type of Christ ; and as a public
testimony of that homage he owed to Christ, the great
High Priest. But tenths are paid to other ministers
for their maintenance.
4. The foresaid argument makes no more for the
pope than for the meanest parson, or vicar of a pa-
rochial church.
5. By that argument an ordinary parson or vicar
might be greater than the pope, for if the pope had
land within the parsonage of the meanest parson, he
must pay him tithes.
But to leave this point, the main scope of the apostle
in setting forth the greatness of Melchisedec, is to
commend unto us the greatness of him and his
priesthood that was typiiied by Melchisedec and his
priesthood ; that is, the greatness of our Lord Jesus,
who, without comparison, is the greatest priest that
ever was. Hereof see Chap. ii. 17, Sec. 173.
Sec. 84. Of r/irinrj the lest to God.
The subject matter, out of which Abraham is here
said to pay the tenths, is thus expressed, of the spoils.
Tlie Greek word axffoOivia, translated s^wils, it is here
only used in the New Testament. It is compounded
of two nouns : the former, dy.pov, signilieth the top or
uppermost part of a thing ; it being applied to the
finger, is translated the tip thereof, Luke xvi. 24. It
also signifieth the uttermost part of a thing, and applied
to the earth it is translated the uttermost part, Mark
xiii. 27.
The other word, ^ig, vel ^/V, acervus, signifieth an
heap ; so as to join them together, the Greek word here
used being of the plural number, signifieth the tops,
or uttermost parts of heaps. It is used to set forth
first fruits, which were wont to be taken from the tops
of such heaps of fruits as were taken from the earth
and laid together. The tops of such heaps are com-
monly the best.
By heathen authors it is commonly taken for so
much of the spoils as were dedicated to their gods.
The apostle here useth the word as fit to his purpose ;
answerably most interpreters translate it spoils.
The tenth of spoils were given to God's priests, on
these grounds :
1. That people might shew their willingness to give
part of all they had to God's ministers, according to
the equity of that rule which is prescribed by the
apostle. Gal. vi. 6.
2. Upon a good persuasion, that people are blessed
in their undertakings by the prayers of God's minis-
ters.
3. In testimony of their acknowledgment of God's
providence in giving them good success, whereby they
obtained the spoils that they have.
The things which the other authors comprised under
the Greek word here used were commonly the best,
for the best things are to be given to God. * Abel
brought of the firstlings of his flock, and of the fat
thereof unto the Lord,' Gen. iv. 4. The beast that
had a blemish was not to be sacrificed to the Lord,
Deut. XV. 21.
1. God is worthy of the best, for we have all from
him.
2. That which is dedicated to God is best employed.
Herein is manifested the deceitfulness of their heart,
and undue respect towards God, who seem to give
something unto God, but of the worst that they have ;
and that in ministers' allowance, in setting apart some
of their children to the ministry, in works of piety, of
charity, and other like things.
Let us be otherwise minded, and as we desire to be
accepted of God, give him the best we have, even our
souls, our hearts, our strength, the best of our time,
the towardcst of our children, the best of our fruits,
and the like in other things.
Sec. 35. Of the resolution o/Heb. vii. A, and ob-
servations raised from thence.
The sum of this verse is a proof of Melchisedec's
greatness.
Hero observe, 1. The manner of propounding it.
2. The matter.
The manner is in two branches,
1 . By calling them to consider what he was.
2. By way of an indefinite interrogation, how great
this man was. The matter sets out Abraham's in-
feriority to Melchisedec.
Of this there are two parts :
1. A description of his person.
2, Declaration of his act of inferiority.
The person is described.
Ver. 5-7.]
GOUGE ON HEBREWS.
105
1. By his name, Abraham.
2. By his dignity, patriarch.
His act is set out, 1. By the manner, gave, which
implies readiness.
2. By the measure, tJie tenth.
3. By the subject matter, spoils.
Doctrines.
I. Weighty matters must he ivell weighed. Consider,
saith the apostle. See Sec. 30.
II. Ilelchisedec was su'per-exceUently great. This
emphatical expression, how great this man was, im-
plies as much. See Sec. 31.
III. Tenths of old were paid. Abraham paid them
to Melchisedee. See ver. 2. Doct. 16.
IV. What is given to God's ministers must he cheer-
fidly given. See See. 33.
V. Abraham was a patriarch. He is so expressly
styled. See Sec. 32.
VI. Just titles may he given to men. Patriarch was
Abraham's just title. See Sec. 32.
VII. To receive tenth is an act of superiority. Here-
by Melchisedee is proved to be greater than Abraham.
See Sec. 33.
VIII. Victories are to he ascribed to God. This did
Abraham by giving of the spoils to God's priest. See
Sec. 34.
IX. 1 he best is to he given unto God. The Greek
word translated sp)oils importeth as much. See
Sec. 34.
Sec. 36. Of the main scope of verses 5, 6, 7.
Ver. 5. And verily tlieythat are of the sons of Levi,
who receive the office of the priesthood, have a com-
mandment to taJce tithes of the people according to the
law, that is, of their brethren, though they come out of
the loins of Abraham :
6. But he, luhose descent is not counted frotn them,
received tithes of Abraham, and blessed him tiiat had
the promises.
7. And, without all contradiction, the less is blessed
of the better.
In these three verses there is a confirmation of the
former argument, whereby the greatness of Melchisedee
above Abraham was proved. That argument was
taken from Abraham's giving tithes to Melchisedee.
See Sec..33.
The confirmation of that argument is taken from
that which in logic is called a minori, the less. In
setting down this confirmation, there is a double dif-
ference of persons manifest.
1. A difference of the persons that received tithes.
2. A diflerence of the persons who gave tithes, or
of whom tithes were received.
1. The persons that received tithes, being the sons
of Levi, were of the same stock that the other Israel-
ites who paid tithes were. But Melchisedee was
not so. •
2. The Levites received tithes of the children of
Abraham. But Melchisedee received tithes of Abra-
ham himself.
Two arguments out of the apostle's words may be
gathered for confirmation of the former proof of
Melchisedec's greatness, and thus framed :
Arg. 1. If among them that are brethren coming
from the same stock, they who receive tithes, are in
that respect the greater, then much more he whose
descent is not counted among them of whom he re-
ceived tithes ;
But the Levites, who received tithes of their brethren,
were in that respect greater than their brethren ;
* Therefore Melchisedee, whose descent is not from
them of whom he received tithes, must needs be
greater.
Arg. 2. He that receiveth tithes of the head and
stock, is greater than they who receive tithes of the
branches, that sprout out of that head and stock ; but
Melchisedee received tithes from Abraham, the father
and stock of the Levites, who received tithes of the
children of Abraham ;
Therefore Melchisedee is greater than the Levites.
There are that make the first verse to contain an
objection against the apostle's former argument, taken
from Melchisedec's receiving tithes of Abraham, to be
thereupon the greater, and an answer to be made to
this objection in the sixth verse.
They make the objection to be this :
Object. The sons of Levi received tithes of the other
Israelites, yet were not thereupon greater, for they
were all brethren. Therefore Melchisedec's receiving
tithes doth not argue him to be greater.
In answer to this objection, they say that the apostle
granteth it to be true of the Levites, that their receiv-
ing tithes argued no superiority of them over the
other Israelites, but that he denieth the consequence,
namely, that thereupon it should follow, that Melchi-
sedec's receiving tithes of Abraham did not argue him
to be greater than Abraham, and that for two reasons
here alleged : one, because Melchisedee was not
counted to be of the same stock that Abraham was.
But the Levites and other Israelites were all brethren
of the same stock.
The other, because the Levites had a commandment
to receive tithes ; so as their brethren were bound by
the law to pay them. But Abraham was bound by no
such law. He gave tithes to Melchisedee voluntarily,
in testimony of his reverence, subjection, and in-
feriority to Melchisedee, therefore Melchisedec's re-
ceiving of tithes may argue a superiority, though the
Levites' receiving tithes do argue no such thing.
I take the apostle's confirmation of his former argu-
ment to be most especially here intended.
Sec. 37. Of those sons of Levi that were priests.
The Greek adverb iJ^v, translated verily, is oft used
merely in reference to the adversative conjunction bi,
translated but, which is used ver. 6, whereunto this
lOG
GOUGE ON HEBREWS.
[Chap. VII.
hath reference. Sometimes it is a note of strong aflSr-
mation ; so it is used Chap. iii. 5, Sec. 50, and Chap. vi.
16, Sec. 115. Other times it is used as a mere ornament
of the Greek tongue, and is not translated in English,
as Chap. i. 7, and in 2d and 8th verses of this chapter.
So hero it may be taken as a mere ornament. If it
ho further taken as a note of asseveration, it implieth,
that the point here spoken of is the more thoroughly
to he weighed, as a matter most certainly true.
This phrase, ix ruiv v'lXiv Aiul, thei/ that are of the
sons of Levi, doth in general imply the posterity of
Jacob's third son.
The notation of this name ''"i?, Aey/', Levi, is expressly
given, Gen. xxix. 3-1. It appeareth that Jacob had
taken more delight in Rachel's company than Leah's.
But by this third son, God's blessing being manifested
in making Leah fruitful, when her sister was barren,
she was persuaded that her husband would now as-
sociate himself more with her, and thereupon, this son
was named Levi. For the verb HI?, mutuo aecepit,
aceovimodavit, from whence this noun Levi hath his
notation, in the passive, signifielh to be joined to one,
Num. xviii. 2; Isa. Ivi. 0. In desire, or hope, or
foresight that her husband would be joined to her, and
keep her company, this name Levi is given to her son.
Among the sons of Jacob, God chose Levi and his
posterity to be his ministers in public, holy duties,
and to attend the services of the tabernacle, in the
room of all the rest of the children of Israel, Num.
i. oO.
Of the sons of Levi, Aaron and his seed were chosen
to serve in the priest's office. They, therefore, that
were of Aaron's seed are here especially intended, as
is evident by this clause, ' who receive the office of the
priesthood.' So much was hinted in the first clause
of this verse. He saith not in the nominative case,
' they that are the sons of Levi ;' but in the genitive,
and that with a preposition prefixed, * they that are,
ix. Tuiv v'/uv, of the sons of Levi.' This phrase, as it
implieth such as descended from Levi, so a set and
distinct number of them ; some chosen out from among
them. For all the children of Levi received not the
priesthood. Num. xvi. 10, but only some of them,
even Aaron and his posterity.
By /fffarf/a, priesthood, is here meant that office which
belonged unto priests. It hath the same notation in
Greek; whereof see Chap. ii. 17, Sec. 172. Of those
general points which belong to a priest, see Chap. v. 1,
Sec. 2, &c. This function is here brought in for
honour's sake ; for it implieth a dignity conferred upon
those sons of Levi which are here meant. This func-
tion is expressly styled an honour. See Chap. v. 4,
Sec. 18.
This verb, XafM^uvovn;,^ receive, is relative, and hath
reference to giviiiff. It implieth that they had not
this office of themselves, but that it was given them,
namely, of God. For they only have a right to be
' See Chap. iv. 16, See. 96.
' for men in things pertaining to God ' (as priests were),
who are deputed thereunto by God. From hence it
followeth that all true ministers must have their call
from God, see Chap. iii. 2, Sees. 34, 35, and Chap. v.
4, Sec. 20.
Sec. 38. Of the difference betwixt commandment and
law.
The manifestation of that honour and prerogative
which the foresaid sons of Levi had, is in their power
to receive tithes ; thereupon it is added that they had
a commandment to receive tithes.
That receiving tithes argued a superiority was shewed
ver. 4, Sec. 33.
The ground of their receiving tithes is set down in
this word, svrohri, commandment, and also in the
other word following, voiioc, law.
Of the derivation of these two Greek words, see
ver. 16, Sec. 80.
These are two of those ten words, which are used
to set out the law or word of God ; and are all of them
set down in the 119th Psalm.
In that Psalm they are set down in this order :
1. "l"n, via, way, ver. 1, whereby is meant that
course which God hath set before us to walk in.
2. min, lev, law, ver. 1, whereby the will of God
is made known unto us, and we enjoined to conform
ourselves thereto.
3. nny, testimonium, testimony, ver. 2, whereby
testimony or witness is given of that which is good or
evil.
4. DnpS, precepta, precepts, ver. 4. The Hebrew
verb, "ipS, reijuisivit, 1 Sam. xiv. 17, from whence the
Hebrew noun translated precepts is derived, among
other things, siguifieth to require. The Rabbins say
that those precepts especially which are written in
man's heart, are intended under this word.
5. Cpn, statuta, statutes, ver. 6. These do espe-
cially' intend those ceremonial laws to which the Jews
were bound.
6. i^'l'i^, mandatum, commandment, ver. 0. Under
this word such commandments as declared the power
and authority of God over us, is declared.
7. D^lDSi^'D, judicia, judyments, ver. 6. By these
that mutual cquit\', or righteous dealing which should
be betwixt man and man, is taught.
8. pTV, just it ia, riyhteousness, or justice, ver. 7. By
this what is due to every one is manifested.
9. l^"l, r<'/i»»(, icon/, ver. 9. There is also another
noun, niJOX, promissum, which we translate toord, ver.
11. These two last words are oft attributed to the
whole law. The former signifieth the intent of the mind,
expressed by words. The latter a promise expressed,
and it is oft translated promise, Ps. Ixxvii. 8.
The dill'erenco betwixt these two words, command-
ment, laiv, here used by the apostle, I take to be this,
that law is hero in general taken for a statute and rule
that was set down unto them, that so much should be
Ver. 5-7.]
GOUGE ON HEBREWS.
107
dedicated and given to the Lord ; and commandment,
for a particular warrant and direction to the sons of
Levi, to receive such a part as by law was dedicated
to God; as when a law or statute is made, that such
subsidies shall be given to the king, the king thereupon
gives command to such and such to receive the same.
Sec. 39. Of God's ordering his precepts according
to law.
The inference of this phrase, xara rh vofiov, accord-
ing to the law, upon the commandment which was
given, giveth evidence that God ordereth particular
precepts according to his general law. If we compare
the particular commandments which God from time
to time gave to his people, we shall find them to be
according to the law.
Obj. 1. The commandment given unto Abraham to
sacrifice his son, Gen. xxii. 2, was not according to
the law.
Ans. It was not a commandment of a thing simply
and absolutely to be done, but a commandment of
proof and trial. The event proveth as much.
Obj. 2. The commandment given to the Israelites
to borrow of their neighbours jewels, raiment, and other
things, thereby to spoil the Egyptians, was not accord-
ing to law, Exod. iii. 22.
Ans. It was not against the law, which is that none
defraud his neighbour of such goods as he hath a
right unto.
2. The Israelites did not fraudulently take what
they had of the Egyptians.
Concerning the right to that which the Israelites
took, it appears to belong to the Israelites two ways :
(].) By donation on God's part. For God is the
most high supreme sovereign, and hath power to trans-
fer what he will to whom he will.
(2.) By debt on the Egyptians' part. For Israel
had long served the Egyptians, and done great work
for them, yet were not satisfied for their pains.
Concerning the manner of the Israelites taking what
they had of the Egyptians, they used no fraud therein.
The word nPNti'l, which our English thus translateth,
shall borrow, doth properly signify to ask; so do the
LXX, aiT'/jSsi, the vulgar Latin, postulabit, and
sundry other translators, turn it. Answerably the
Egyptians gave to the Israelites what they asked; not
simply to have the same restored, but to move them
more speedily to depart, Exod. xii. 33. Besides, it
appeareth that there was somewhat extraordinary in
this case ; for it is said, that ' the Lord gave the people
favour in the the sight of the Egyptians,' Exod. xii. 36.
To return to the main point, such is the immuta-
bility of God's justice, so perfect is the law of the
Lord, so wisely is that law ordered, as the Lord will
not suffer any particular precept to thwart and cross
the same.
1. This giveth one evidence of the corruption of
man's nature, which is so backward to, and averse
from, that perfect law of God, and particular precepts
of the word, which are all according to law. They
who are truly renewed are otherwise minded, Ps. xix.
10, and cxix. 72, 103, 127.
2. This is a forcible motive to yield all holy obe-
dience to the particular commandments which here
and there are to be found in God's word; because
they are all according to law, all grounded on com-
mon equity, and framed according to right; so as the
benefit will redound to the practisers thereof.
3. God's prudence in ordering his commandments
according to law, is a good pattern for such as are in
God's stead, and have power to command others.
Their rule must be God's law, and they ought to
command nothing but what is according to that law.
If God, who is the most supreme sovereign, and hath
none higher than himself, orders his commandments
according to law, how much more ought men so to
do, who are to give an account of that which they en-
join to others. Indeed, God orders his commandments
according to his own law, because there is no superior
law, no law more just and equal. As he sware by him-
selfjbecause he had no greater to swear by, chap. vi. 13,
so he goeth by his own law, because there is none
higher, none better.
If governors would order their commandments ac-
cording to divine law, they might more boldly press
them upon the people ; yea, their people would more
cheerfully yield unto them, and in case any should
refuse to yield, they might with better conscience
enforce them.
Sec. 40. 0/ the law of paying tithes.
The particular commandment here set down was to
take tithes of the people. This phrase, to take tithes
of, is the interpretation of one Greek word, aTods-
xaroiiv, which we may answerably thus translate, to
tithe. It is a compound verb. The simple verb is
derived from that, hr/.aTri, which before was translated
tenth. Sec. 16. It sometimes signifieth to pay tithes,
as Luke xviii. 12 ; but here to receive tithes. So doth
the simple verb signify both to receive and to pay
tithes, ver. 6, 9. The circumstance therefore of the
place must direct us in finding out the meaning of the
word, of paying and receiving tenth. See ver. 3,
Sec. 17.
By, Xaov, the people, are here meant all the other
tribes save the tribe of Levi, for none else_ were
exempted from this tax. The children of Levi were
for the people in things pertaining to God, and did for
them what otherwise the people should have done
themselves, and in recompence thereof the people
paid them tithes.
The Greek phrase word for word thus soundeth, to
tithe the people {anobvAaToZv rhv Xahv), which impheth
both a duty on the people's part in paying tithe, and
also a power or privilege on the Levites' part to receive
tithe.
108
GOUGE ON HEBREWS.
[Chap. VII.
This was it which is here said to be according to
the law; and that the judicial, ceremonial, and moral
law.
1. By the judicial law the Lcvitcs had not their
portion in Canaan for their inheritance, as other tribes
had ; therefore, in lieu thereof, by the said law, they
had the tenth of the rest of the people.
2. The holy services which they performed to the
Lord for the people were ceremonial. Therefore the
recompence given was by a like law.
3. The general equity, that they who communicate
unto us spiritual matters, should partake of our tem-
porals ; and that they who are set apart wholly to
attend God's service, should live upon that service, is
moral. See more hereof, ver. 2, Sees. 10, 17.
Sec. 41. Of cominrj out of ones loins.
The parties that paid tithes to the foresaid sons
of Levi are thus described, that is, of their brethren,
&c. Of the different acception of this title hrethren,
see Chap, xiii.. Sec. 3. Here it is taken for all those
that descended from Abraham, and in that respect
were all of the same stock. So it is used Acts xiii.
26.
In this place it implieth a kind of equality among
all the Israelites, of what tribe or what degree soever
they were. The apostle's meaning is explained in
these words, thowjh tJiey came out of the loins of
Abraham.
The Greek word oax:\jo:, translated loina, is of the
singular nnmber. It is taken for that part of the back
which uscth to be girded,^ Mat. iii. 4. The Hebrew
word is of the dual number, D^i*7n, Inmbi, because
the loins are on both sides of the body. In Latin,
English, and other languages, the word is of the
plural number. In reference to the foresaid significa-
tion, the pluase of 'girding the loins' is frequent, and
that for steadiness and strength, as soldiers use to
gird their harness fast to their loins, Eph. vi. 14 ; or,
for speed and expedition, as runners or travellers use
to gird up their long- sided garments, Luke xii. 35.
This word loins is also taken for the inward and
lower part of a man's belly, where his seed lieth.^
In reference hereunto, the phrase of coming out of the
loins is oft used, as Gen. iii. 11, so here.
By this phrase, they come out of the loins of
Abraham, are meant, the very same whom before he
called the people and brethren. It is here brought in
to shew that they all came from the same stock, even
Levitcs that received tithes, and the people their
brethren that paid tithes.
The phrase of coming out of Abraham's loins is
the rather mentioned, because Abraham, who paid
tithes to Melchisedec, was the father of the Levites,
* 0<r^t/f dicitur ilorsi ea pars qua cinKimur. — //. Stej'h.
Tliesaur. Gr. ling.
' Pars infinii ventris posterior et superior lumbos consli-
tuit. — Cusp. Barlol. Instil., Analom., lib. i.
who received tithes, as well as of those who paid
tithes.
This discretive conjunction, -/.alma, though, implieth
that that equality which was betwixt the tribe of Levi
and other tribes was no hindrance to the Levites
from receiving tithes, nor afforded any exemption to
the other tribes from paying tithes. Though in the
common stock, priests and others were equal, yet the
priests in office were more excellent, and in this pri-
vilege of receiving tithes greater.
Thus we see, that equality in outward condition is
no bar to superiority in office, nor hindrance to just
rights appertaining thereunto. Moses and Aaron
were uterine brothers, that came out of the same
womb, yet Moses was so preferred in office before
Aaron, as God himself said to Moses in reference to
Aaron, ' Thou shalt be to him instead of God,' Exod.
iv. IG. The Israelites were to choose a king from
among their brethren, Deut. xvii. 15, yet being king,
he had a superiority and dignity over his brethren.
Men who were like unto others in their nature, are in
regard of their functions styled ' gods and children -
of the Most High,' Ps. Ixxxii, G. The apostles were ■
but of mean outward condition, yet in regard of their
function, they were in a high degi-ee advanced above
others.
Excellency, dignity, superiority, and other like
privileges, are not from nature, but from that order
which God is pleased to set betwixt party and party.
They whom God advanceth, have in that respect an
excellency, whatsoever their birth were : instance
David, who though the youngest, yet was advanced
above all his brethren.
Ohj. The first-born had a dignity by their birth, ■
Gen. iv. 7, and xlix. 3. So sons of kings and nobles ■
have by their birth a dignity.
Ans. Even all these are from that order which God
hath set amongst men.
On this ground we are to respect men according
to that place and office wherein God setteth them.
This may in particular be applied to ministers, whose
function is not by birth. The Jews, looking upon
Christ as a mere and mean man, born and brought
up amongst them, did not discern either his excellent
function or his eminent gifts, and thereupon despised
him, Mat. xiii. 54, 55. From this evil disposition
arose that proverb, ' A prophet is not without honour,
save in his country, and in his own house,' Mat. xiii.
57. This was the pretended ground of Korah, Dathan,
and Abiram's mutiny. Num. xvi. 3. Great damage
doth hence arise, not only to ministers' persons, who
are basely accounted of, but also to their function,
which is too much disrespected. It hath been an old
trick of Satan, thus to bring contempt upon ministers
and ministry.
Sec. 42. Of Melchiseclec's priesthood rjreafer than Levi.
The main point, that Melchisedec exceeded ievi, is
Ver. 5-7.]
GOUGE ON HEBREWS.
109
here proved in this sixth verse, and withal the conse-
quence of the former argument, mentioned Sec. 36, is
confirmed. The consequence was this. If the sons
of Levi, in receiving tithes from their bretln-en, were
therein counted greater than their brethren, then
Melchisedec must needs be counted greater than
they.
The confirmation of the consequence resteth on the
person of whom Melchisedec received tithes, which
was Abraham the father of Levi. For he that is
greater than the father, must needs be greater than
the son.
The former part of the sixth verse containeth a de-
scription of Melchisedec, in these words, o n,r^ ytvioko-
youfxevog sj avruv, he whose descent is not counted from
them ; which are the interpretation of this mystery,
ayiviokoynroi, ivithout descent, because his descent or
pedigree was not reckoned up.
This phrase, descent is counted, is the interpretation
of one Greek word, yiv^aXoyoui/^ivog, which is a com-
pound of a noun and a verb. The noun yiviu signi-
fieth among other things a progemj, or 2)ediijree, or
linear/e. The verb yAyiiv signifieth to utter, or declare,
or reckon up ; so as to have one's descent counted is
to have those from whom he cometh and who descend
from him reckoned up and declared. But no such
thing Is done of Melchisedec ; therefore it is said, ' his
descent is not counted.'
This clause, 1^ avTMv,from them, is here added to
shew a farther difference betwixt Melchisedec and the
Levites. Their descent was counted from Levi and
from Abraham, but Melchisedec's from none such.
Or otherwise this phrase from them, may indefinitely
be taken, as if it had been said, ' from men ;' for he
was ' without descent,' as is noted Sec. 24.
This sheweth that the right which Melchisedec had
to receive tithes was by no privilege of kindi-ed, as
being one of Abraham's progenitors or predecessors,
but only in regard of his oifice, merely and simply be-
cause he was a priest of God, and in that respect hath
a special prerogative, power, and dignity above Abra-
ham, And if above Abraham, then much more above
Levi, who descended from Abraham ; and for this end
it is again expressly mentioned that ' he received tithes
from Abraham.'
The issue of all is, that Melchisedec's priesthood was
greater than the priesthood of the Levites, and in that
respect much more was Christ's priesthood greater,
and thereupon the more to be admired, and with
greater confidence to be rested upon. See ver. 4,
Sec. 31, and ver. 11, Sec. 66.
■ Sec. 43. Of Melchisedec s blessing Abraham.
A second argument to prove the pre-eminency of
Melchisedec's priesthood is taken from an act of superi-
ority which Melchisedec performed in reference to
Abraham, the father of Levi. This act was to
i)less.
The argument may be thus framed :
He that blesseth one is greater than he whom he
blesseth ;
But Melchisedec blessed Abraham ; therefore Mel-
chisedec was greater than Abraham.
The general proposition is cleared in the next verse.
The assumption, which containeth the act itself, is here
set down. Of the various acceptions of this word
blessed, and of the particular intendment thereof in
this place, see ver. 1, Sees. 12, 14, 15.
Sec. 44, Of the privilege of having promises.
The person blessed is not by name expressed, but
thus described, rh 'i-^ovTa rag i'Kayyikiag, him that hath
the promises. This description doth so clearly belong
to Abraham, as it may easily be known that he is meant
thereby, for it hath reference to this phrase, ' God
made promise to Abraham,' chap. vi. 13.
This participle, s^ovra, had, may have reference
both to God, who made the promises, and so gave
them to Abraham, and also to Abraham himself, who
believed and enjoyed the benefit of the promises. In
this respect he is said to have received the promises,
chap. xi. 17, and to have obtained them, chap. vi. 15.
Of this word promise, see Chap. iv. 1, Sec. 6, of pro-
mises.
This description of Abraham is set down for honour's
sake ; for the apostle setteth forth Abraham's privi-
leges, that thereby the privileges and dignities of Mel-
chisedec might appear to be the greater.
Quest. Seeing the promises were such as appertained
to the whole mystical body of Christ, why are they
here appropriated to Abraham ?
Ans. God was pleased to choose Abraham as an
head and father of his church, and that both of that
peculiar visible church of the Jews, which for many
ages was severed from the whole world, and also of
that spiritual invisible church, the company of true
believers, which should be to the end of the world,
Rom. iv, 11.
Though this honour of having the promises be here
in special applied to Abraham, yet it is not proper to
him alone, but rather common to all that are of the
same faith, who are styled ' heirs of promise,' chap,
vi. 17.
It hereby appeareth that it is a great privilege to
have a right to God's promises. Among other privi-
leges belonging to the Jews this is one, that * th^ pro-
mises pertain to them,' Rom. ix, 4. On the contrary
side it is noted as a matter of infamy, to be ' aliens
from the covenants of promise,' Eph. ii. 12.
God's promise is the ground of all our happiness.
There is no other right whereby we may claim any-
thing. Man by his fall utterly deprived himself of all
the happiness wherein God made him. It is God's
free promise that gives him any hope of other happi-
ness, Gen. iii. 15. But they who have a right to
God's promises have a right to all things that may
110
GOUGE ON HEBREWS.
[Chap. VIL
make to their happiness. For what good thing is there
whereof God hath not made promise ?
Believers have much cause to rest hereupon, and to
rejoice herein. Let Jews brap; of their outward privi-
le<:;es : the promises made in Christ, whereof through
infidelity they have deprived themselves, far exceed
and excel all their privileges.
Let worldlings brag of their outward preferments,
dignities, wealth, and other like things ; if they have
not a right to the promises, they have a right to no-
thing.
This should stir us up in general to walk worthy of
the Lord, who hath made these promises. Col. i. 10,
1 Thes. ii. 12, and of the gospel, wherein and whereby
they are tendered unto us, Philip, i. 27.
In particular, we ought hereupon to believe the pro-
mises made unto us ; otherwise we deprive ourselves
of the benefit of the promises, chap. iv. 1, G.
2. It will be our wisdom to observe the conditions
annexed to those promises.
8. It is just and equal that we moderate our care
about the things of this world, and not seek great
things for ourselves here, Jer. xlv. 5.
4. It becomes us to rest content in the state where
God sets us. Having such promises as God hath made
unto us, we have enough.
5. These promises should make us with patience
expect the time appointed for the accomplishment of
them.
Sec. 45. Of the need that the best have of means to
strengthen their faith.
This phrase, him that had the promises, being in-
ferred upon Melchisedec's blessing, giveth instance
that the best faith needeth strengthening. Melchise-
dec's blessing was by way of ratification and confirm-
ation of those promises which Abraham had. Now
consider what a man Abraham was, and how great his
faith was ; yet this means of blessing was used to
ratify the same. For this end God addeth promise to
promise, and his oath also. See Chap. vi. 13, Sec. 97.
The ground hereof resteth not in ourselves ; for,
1. As we know but in part, 1 Cor. xiii. 9, so we
believe but in part. The best have cause to say,
*Lord, I believe, help thou my unbelief,' Mark ix. 2-1.
2, The flesh is in the best, which is weak when the
spirit is ready. Mat. xxvi. 41.
8. The best are subject to many temptations : the
better men are, the more will Satan seek to sift them,
Luke xxii. 31.
How diligent should men hereupon be in observing
what means God hath sanctified for strengthening
their faith, and how conscionable in using the same.
Above all, let men take heed of too much confidence
in themselves. God is thereby provoked to give men
over to themselves, which if he do, Satan will soon
take an advantage against them. Take instance hereof
in Peter's example, Mat. xxvi. 09, &c.
Sec. 46. Of undeniable principles.
Ver, 7. The general proposition, noted Sec. 43, is here
in the seventh verse expressly set down, namely, that
he who blesseth is greater than he whom he blesseth.
So true and sure is this proposition, as the apostle
premiseth this phrase of asseveration, uithout all con-
tradiction.
The Greek noun avr/Xoy/a, translated contradiction,
is the same that was used Chap. vi. IG, sec. 121,
and translated strife. The notation of the word was
there declared.
This general particle, rrdcrig, all, addeth emphasis,
and implieth, that none that is of understanding can
or will deny the truth of the foresaid assertion.
This manner of asseveration, as it setteth forth the
certainty of the thing itself, so a duty on our part,
which is, to yield to the truth thereof, and not op-
pose against it.
From this particular instance may well be inferred
this general observation ; —
There are pxinciples so infallibly true, as they
admit no doubt or dispute thereabout. The apostle,
about another and greater principle, useth a like as-
severation, 6;j:,oXoyou,'j,'svu;, ivitliout controversy, 1 Tim.
iii. 16. To like purpose this phrase is used, 'This
is a faithful saying, and worthy all acceptation.' 1
Tim. i. 15 and 4, 9.
1. Some principles are expressly set down in the
word of truth ; these are to be received without all
contradiction. * He that cometh unto God must
believe that he is,' &c. Heb. xi. 6. A must, a ne-
cessity of believing it, is laid upon us. Such are all
fundamental principles.
2. There are principles so agreeable to the light of
nature, to reason itself, and common sense, as they
admit no contradiction : such are these, a true body
is circumscribed within a place, and it hath the
essential properties of a body ; a priest is greater
than the sacrifice ; works of merit must be answer-
able to the reward merited. They on whom we call
must be able to hear us and help us.
1. The dotage of papists is hereby discovered, in
that they maintain many heresies contradictory to
express evidence of Scripture, and to principles of
nature ; as those before named, and sundiy others.
Therein they contradict those things which are with-
out all contradiction.
2. It will be our wisdom carefully to observe such
principles, and quietly to rest in them, neither stir-
ring up needless controversies about them, nor suf-
fering ourselves to be drawn from them. The philo-
sopher thought not him worthy to be disputed withal
that denied principles. If a man deny the fire to
be hot, the best demonstration to prove it is, to put
his finger or hand into the fire.
Sec. 47. Of blessing as an act of pre-eminency.
That principle which is here brought in, to be with-
Vee. 5-7.]
GOUGE ON HEBREWS.
Ill
out all contradiction, is thus expressed, The less is
blessed of the better or greater. Of the Greek word
x^sirrov, translated better, see Chap. i. 4, Sec. 39.
This comparative, rb iKarrov, the less, though it
be of the neuter gender, yet it hath reference to
Abraham, who is said to be blessed of Melchisedec,
ver. 1. The neuter gender is used, because it is a
general proposition, and may be extended to all sorts
of things as well as persons.
The other comparative, greater, hath reference to
Melchisedec, who blessed Abraham, ver. 1.
Of blessing in general, see Chap. vi.
That we may the better discern how the foresaid
proposition is 'without all contradiction,' we must
take notice of the kind of blessing that is here meant.
For men may bless God, who is infinitely greater
than all men, Judges v. 9, James iii. 9 ; and among
men, the less in many cases bless the greater. As
Solomon, a king, blessed his people, so the people
blessed him, 1 Kings viii. 55, 56. Mean persons that
are relieved, bless great ones that relieve them, Job
sxxi. 20.
The blessing here meant is a blessing of ratifica-
tion, whereby Melchisedec assureth Abraham of the
full accomplishment of all those promises that God
had made unto him. This Melchisedec did as a minis-
ter, and priest, and prophet of God : in all which
functions he was greater than Abraham. Thus are
all they who, by virtue of their calling, or relation to
others, stand in God's room, and in God's name
assure them of God's blessing to them, or at least
call upon God for his blessing upon them. This is
an authoritative kind of blessing, and argueth superi-
ority in them who bless. Parents, governors of
families, governors of commonwealths, and minis-
ters of the word, have a power in this manner to bless.
See more hereof, ver. 1, Sec. 12.
Object. Kings and other governors are ofttimes
among them whom ordinary ministers bless. Are
ministers thereupon greater than kings or other
governors ?
jins. Though in their persons and civil government,
kings and other governors are greater then ministers
of the word, yet such ministers, in the execution of
their office, are greater than the foresaid persons ; for
they stand in God's stead, and are God's mouth :
they command in God's name, they exhort to do
God's will. So they bless in God's name.
1. This doth much commend the ministerial func-
tion.
2. It should stir up men to have that calHng in
high account, and to believe God's word preached by
them, 1 Thes. ii. 13.
The main point here proved is, that Melchisedec
was greater than Abraham, and by consequence than
Levi, and his priesthood greater than the priesthood
of the Levites ; and that thereupon Christ's priest-
hood, which is after the order of Melchisedec, is
greater than the priesthood of the Levites ; and
answerably to be every way preferred.
Melchisedec, as a type, blessed Abraham the father
of the faithful. Christ, as the truth, did not only
bless little children, Mark x. 16, but also upon his
ascension into heaven, * he lifted up his hands and
blessed' his apostles, Luke xxiv. 60, 51, and that in
the room of all the faithful.
Sec. 48. Of the resolution of Heb. vii. 5-7.
Ver. 5. A)id verily they that are of the sons of Levi,
ivho receive the office of the priesthood, have a command-
ment to take tithes of the people, according to the law,
that is, of their brethren, though they come out of the
loins of Abraham :
6. But he, whose descent is not counted from them,
received tithes of Abraham, and blessed him that had
the promises.
7. And without all contradiction the less is blessed of
the better.
The sum of these three verses is a proof of Mel-
chisedec's greatness above Abraham.
The parts are two :
1. A confirmation of a former argument.
2. Another argument.
The confirmation is taken from the difference be-
twixt Melchisedec and the Levites. Hereof are two
branches :
One concerneth the Levites, the other Melchise -
dec.
In the former is set down,
1. A description of the persons ; 2, a declaration
of the difference.
The persons are described,
1. By their relation, sons of Levi, which is ampli-
fied by a select company, in this phrase, of the sons,
namely, some of them.
2. By their function, which is set out,
1. By the kind of it, the office of the priesthood.
2. By their right to it, in this word receive.
The foresaid function is amplified by a privilege
appertaining thereunto. Hereabout four points are
observed :
1. The kind of privilege, to tahe tithes.
2. Their warrant for it, they have a commandment.
3. The rule, according to law.
4. The persons of whom they took tithes. These
are,
1. Generally expressed, the people.
2. Particularly described : and that by a double
relation :
1. To themselves, in this word, brethren.
2. To their common father. In setting him down,
is noted,
(1.) The kind of inference, in this particle though.
(2.) The manner of , coming from him, they came
out of his loins.
(8.) The name of their father, Abraham.
112
GOUGE ON HEBREWS.
[Chap. VII.
The other part of difference declareth two points :
1. Wherein Melchisedec agreed with Levi, he re-
ceived tithes, ver. G.
2. Wherein they differed. Hereof are two branches :
1. A description of Melchisedec, he whose descent
is not counted from, them.
2. The name of the person of whom ho received
tithes, Ahraham.
The second argument whereby Melchisedec' s great-
ness is proved, is an act of superiority on his part.
Hereabout observe,
1. The substance of the argument; 2. an inference
made thereupon.
In the substance we may observe,
1. The kind of act performed, blessed.
2. The person to whom it was performed, him that
had the prom iscs.
The inference is an excellency. In setting down
whereof observe,
1. The manner of bringing it in, with this asse-
veration, witliout all contradiction.
2. The matter, which declareth the difference be-
twixt him that blessed and him that was blessed.
He that did bless was greater, the other less.
Sec. 49. Of the doctrines raised out of Heb. vii.
5-7.
I. The excelli'ncij of Melchisedec s iiriesthood is a
certain truth. This note of asseveration, verily, proves
as much. See Sec. 37.
II. All Levis sons hnd not the same dirjnity.
They were but some of them. See Sec. 37.
III. The priesthood was a choice office. So it is
here brought in to be. See Sec. 37.
IV. True 2iriests were depicted to that office. They
received it. See Sec. 37.
V. Tithes were due to priests. They had a com-
mandment to receive them. See Sec. 39.
VI. God's command is a good warrant. It was
the Levites' warrant. See Sec. 39.
VII. God's command was ordered according to laio.
Hereof is given a particular instance. See Sec. 39.
VIII. All sorts j)aid tithes. Under this word
people all sorts are comprised. See Sec 39.
IX. An office may give a dignity over equals. This
phrase, came out of the loins, implieth an equality ; yet
priests had a dignity above others that came out of
the same loins. See Sec. 41.
X. Priests and others were brethren. For priests
received tithes of their brethren. See Sec. 41.
XI. Melchisedec s pedigree roas not counted from
men. This is here expressly aflirmed. See Sec. 42.
XII. Melchisedec received tithes of the father of
Levi, namely, of Abraham. See Sec. 42.
XIII. There is an authoritative hind of blessing.
Such an one is here mentioned. See Sec. 43.
XIV. Priests had a potoer to bless authoritatively.
So did Melchisedec. See Sec. 43.
XV. The faith of the best needs strengthening.
Instance Abraham. See Sec. 45.
XVI. It is a privilege to have a right to God's pro-
mises. This is here noted as one of Abraham's privi-
leges. See Sec. 44.
XVII. There are unquestionable truths. Even such
as are xvithout all contradiction. See Sec. 46.
XVIII. jf'o bless is an act of superiority. In this
was Melchisedec greater. See Sec. 47.
XIX. To be blessed is an act of inferiority. In
this was Abraham less. See Sec. 47.
XX. Christ is greater than all. Christ was the
truth of that which is here set doA\'n concerning Mel-
chisedec's excellencies.
Sec. 50. Of a likeness in unequals.
Heb. vii. 8. And here men that die receive tithes ;
but there he receiveth them, of xvhom it is witnessed
that he liveth.
In this verse the apostle produceth a third argu-
ment, to prove the excellency of Melchisedec's priest-
hood above the Levites. The argument is taken from
the different condition of the priests. The Levites
were mortal, Melchisedec not so.
The argument may be thus framed :
He that ever liveth, to execute his priesthood, is
more excellent than they who ai'e subject to death, and
thereupon forced to leave their office to others ;
But Melchisedec ever liveth, &c. And the Levites
are subject to death, &c. Therefore Melchisedec is
more excellent than they.
Of the adverb /j,lv, truly, expressed in Greek, but not
in English, see ver. 5,. Sec. 37.
In setting down this argument, the apostle giveth
an instance of a common privilege that belonged to
the Levites as well as to Melchisedec, which was to
receive tithes. How this was a privilege is shewed
Sec. 33. Herein he giveth an evidence, that a com-
mon privilege in some things argueth not an equality
in all. There may be a like resemblance in some
particulars betwixt such things as are much different
one from another. There is a like resemblance be-
twixt the sun and a candle in giving light ; yet there
is a great disparity betwixt these creatures. Man is said
to be made in the image of God, and after his likeness,
Gen. i. 20, 27. This implieth a resemblance betwixt
God and man ; which is further manifested by this
title, gods, given to sons of men, Ps. Ixxxii. G. Yet,
if any such imagine man to be equal to God, ho
neither knoweth God nor man aright.
1. Hereby sundry places of Scripture, which other-
wise might seem very strange, are cleared ; such as
these, ' Walk in love, as Christ also hath loved us,'
Eph. V. 2. ' Forgive one another, as God hath for-
given you,' Eph. iv. 32. • Be perfect, even as your
Father which is in heaven is perfect,' Mat. v. 48.
' Thy will be done in earth, as it is in heaven. Mat.
vi. 10. * Every man that hath hope in Christ puri-
Vee. 8.]
GOUGE ON HEBREWS.
113
fieth himself, even as lie is pure,' 1 John iii. 3. All
these and other like places are to be understood of
such a resemblance as may stand with much inequality.
2. This discovereth the false inference which ana-
baptists do put upon sundry spiritual privileges which
are common to all Christians ; as, to be one in Christ,
GaL iii. 28 ; to be made free by Christ, Gal. v. 1 ;
to have one father, one master, one teacher, and to
be all brethren, Mat. xxiii. 8-10. From these and
other like common privileges, they infer that all of all
sorts, kings and subjects, masters and servants, and
others diflerenced by other relations, are equal every
way ; and that the ordinary degrees of superiority and
inferiority are against the warrant of God's word and
common privilege of Christians. Herein they bewray
much ignorance, being not able to discern betwixt
those different respects, wherein things are equal and
things differ. By this consequence the difference here
noted betwixt Melchisedec and Levi would be taken
away.
These two adverbs, u,di here, stuT there, are fitly
used in this place. For the apostle speaketh of the
Levites as of his countrymen, dwelling where he did ;
but of Melchisedec as of a stranger, dwelling in a remote
place.
2. He spake of the Levites as men of latter days,
nearer his time ; but of Melchisedec as of a man of
ancient days, long before the Levites.
These two adverbs imply thus much : in this place,
and in that place, everywhere ; at this time, and at
that time, at all times, priests of the Lord received
tithes. This was not a prerogative proper to Mel-
chisedec, but common also to the Levites. Prudently
therefore is their due given to both parties.
Though the main drift of the apostle be to advance
Melchisedec and his priesthood above the Levites and
their priesthood, yet he denies not the Levites that
prerogative which was due to them as well as to Mel-
chisedec, which was to receive tithes.
This is [to] be noted against such wrangling sophis-
ters and intemperate disputers, as, in their heat, through
violence in opposing their adversaries, deny them that
which is due unto them, and labour to debase them
more than is meet ; they will deny many truths, because
they are averred by their adversaries.
Sec. 51. Of ministers being mean men that die.
Albeit there were a common privilege betwixt the
Levites and Melchisedec, yet there was a great dis-
parity in their persons ; for of the Levites it is here
said they were ' men that die,' but of Melchisedec ' he
liveth.' So as there was as great a difference betwixt
them as betwixt mortality and immortality.
There are two points observable in this phrase, men
that die. The first is about this word civd^uT^oi, men.
The Greek word signifieth ordinary, mean men. It is
the same that is used Chap. ii. 6, Sec. 54.
The other is in this word d-jrodv^iaxoing, die, mQan-
VOL. II.
ing such as are subject unto death, and in their time
shall die, and thereupon leave this world and all their
employments therein ; yea, so leave them as not to do
anything about them any more ; ' for there is no work,
nor device, nor knowledge, nor wisdom in the grave,'
Eccles. ix. 10.
The Greek verb translated die is a compound. The
simple verb, ^i/s^cxw, mon, signifieth to die. Mat. ii. 20.
Thence an adjective, ^I'jjro;, mortalis, that signifieth
mortal, 1 Cor. xv. 53, 54. The compound being with
a preposition, cc^o, d vel ah, that signifieth /ro??i, hath
an emphasis, and implieth a departing from all that a
man hath.
This mortality of the sons of Levi, who were priests,
is in special here set down, to amplify the excellency
of Melchisedec, who liveth ; but withal it may be
brought in as an evidence of the mutability of the
legal priesthood, and that by a kind of resemblance
betwixt the persons and their oflice ; that, as the per-
sons, who are priests, had their time, and after that
were taken away, so their office, which was the priest-
hood, had an appointed time, after which it should
be abrogated. This point of the mutability of the
priesthood is expressly proved by the apostle, vers.
11, 12.
Of priests being subject to death, see ver. 23,
Sec. 97.
That which is here said of the Levites is true of all
ministers of the word, that they are but men, mean
men, mortal men, that die. Hereupon this title, son
of man, is given to a choice prophet, Ezekiel iii. 17;
and choice apostles say thus of themselves, ' We also
are men of like passions with you,' Acts xiv. 15. They
said this when people so admired them as they sup-
posed them to be gods, and would have sacrificed uuto
them.
God doth herein magnify his power, by enabhng
men, that are subject to death, to perform so great
things as the ministerial function requireth to be per-
formed.
1. This common condition of ministers to be men
that die, should make them oft to look upon these
black feet of theirs, that they do not too proudly strut
out their gay peacock feathers ; that they be not too
conceited, either in any prerogatives belonging to their
function, or in any abilities bestowed upon them for
the execution thereof.
2. This is a forcible motive to raise up their eyes
and hearts to God, for his divine assistance in their
human weakness.
3. Herein ought people also to be helpful to their
ministers, in calling on God for them. This is it
which an apostle earnestly desired his people to do
for him, Rom. xv. 30, Eph. vi. 19.
4. This also should move people to tender their
ministers, as such as are men, and subject to human
frailties, and thereupon bear with them.
5. Because ministers are mortal men that must die,
H
114
GOUGE ON HEBREWS.
[Chap. Vll.
ministers themselves must bo diligent in improving
that time which God doth nflbrd them, unto the best
advantage that they can ; and people must take the
opportunity of their minister's life to reap the best
good that they can while their ministers remain with
them, even before they are taken away.
Sec. 52. OJ ministers' prerogatives nolivilhstanding
their meanness.
The inference of the prerogative of receiving tithes
upon this their condition, that they were men that die,
giveth instance that the common, fi-ail, mortal, con-
dition of ministers is no bar to the privileges and pre-
rogatives of their function. This is verified not only
in the ordinary privileges of ordinary men, but also in
the extraordinary prerogatives that belonged to extra-
ordinary ministers, as prophets and apostles; for these
all were ' men that die.'
Sundry privileges that belong unto ministers may
be gathered out of those titles that are given unto them
in God's word. Some of those titles are given unto
them in relation to God himself; as anrfcls, llev. i. 20;
ambassadors, 2 Cor. v. 20; revealers of the gospel, Eph.
vi. 19 ; keepers of the keys of the kingdom of heaven,
Mat. xvi. 19 ; remembrancers, Isa. Ixii. 6 ; steivards,
1 Cor. iv. 1.
Other titles have relation to people ; as fathers,
1 Cor. iv. 15 ; elders, 1 Tim. v. 17 ; riders, Hcb.
xiii. 7; overseers, Acts xx. 28; pastors, Eph. iv. 11;
teachers, 1 Cor. xii. 28 ; chariots and horsemen, 2 Kings
ii. 12.
Thus God honoureth them, lest by reason of their
meanness they should be despised, and thereupon
their ministry prove unprofitable.
Let people learn hereby to remove their eyes from
the meanness of their ministers' persons, to the digni-
ties of their office ; and consider the place wherein God
hath set them, and the work which he hath deputed
unto them, and the end whereunto the ministry
tends.
As the Israelites paid tithes to the priests, though
they were men that die, bo ought Christians to yield
to their ministers whatsoever is their due, though they
bo such men.
Sec. 53. (9/ Mclchisedecs ever living.
The other branch of the disparity betwixt Melchi-
sedec and the sons of Levi, is in regard of Melchi-
sedec's excellency, which is thus expressed, of uhom
it is tvitiu'ssed that he liveth. The excellency itself
consisteth in this, that he liveth. The other words
are a proof hereof.
This phrase, Iji, he liveth, being of the time present,
implieth a continual act, which ceaseth not. Many
hundred, yea and thousand, years had passed betwixt
that time wherein Melchiscdec met Abraham, and that
wherein the apostle wrote this epistle ; yet he saith of
him, he liveth ; so as it implieth an everlasting life,
which hath no end. This in reference to Melchisedec
is to be taken mystically and typically.
Mystically, in that no mention in that history is
made of his death.
Tyjiically, in that he prefigured Christ, who doth
indeed, and that properly, live for ever. It doth there-
fore set forth the cvcrlastinguess, as of Christ's person,
so also of his priesthood. For Christ ever liveth to
execute his priesthood in and by himself. Hereof see
more, chap. v. G, Sec. 29.
The proof of this great point is taken from a testi-
mony : wajruj(/i;,a£K)j, It is icitnessed, saith the apostle.
Of tiie derivation of the Greek word, see Chap. iii. 6,
Sec. 53.
This point is testified, first, negatively and im-
plicitly, then afiirmatively and expressly.
Negatively and implicitly the Holy Ghost witnesseth
that Melchisedec liveth, in that he maketh no mention
of his death, where he bringeth him forth as a priest,
Gen. xiv. 18-20.
Affirmatively and expressly, where he saith, ' Thou
art a priest for ever after the order of Melchisedec,'
Ps. ex. 4.
Of the force of a testimony of Scripture, see Chap,
i. 5, Sec. 46.
Of an implicit proof, see ver. 3, Sec. 23.
Of things spoken of Melchisedec and applied to
Christ, see ver. 3, Sec. 24.
Sec. 54. Of the resolution and observations o/Heb.
vii. 8.
Yer. 8. And here men that die receive tithes ; but there
he receiveth them of xchom it is witnessed that he liveth.
In this verse is a third proof of Melchisedec's excel-
lency above the sons of Levi. Hereof are l^wo parts :
1, an equality; 2, an inequahty.
The equality was in receiving tithes.
Of the inequality there are two branches :
1. The mortality of the sons of Levi.
2. The immortality of Melchisedec. This is,
1. Implied, in this phrase, he liveth.
2. Proved, thus, of whom it is witnessed.
Doctrines.
I. Argument may be added to argument to prove the
same point. This here is a thu-d argument added to
the two former.
II. There may he a likeness betwixt unequals. The
sons of Levi and Melchiscdec were much unequal ; yet
the like privilege of receiving tithes belonged to them
both. See Sec. 50.
III. Tithes have of old been paid. Both Melchisedec
and the Levites received them.
IV. 3Iinisters are mortal men. Such were the Le-
vites. See Sec. 51.
V. A divine testimony is a sound j^roof. This is
the witness here intended.
VI. Christ ever liveth. Melchisedec, as he was a
type of Christ, is said to live. See Sec. 53.
Ver. 9, 10.]
GOUGE ON HEBREWS.
115
Sec. 55. Of qualifying strange phrases. Heb. vii.
9,10.
Ver. 9. A^id, as I may so say, Levi also, ivTio re-
ceiveth tithes, jMid tithes in Abraham.
10. For he loas yet in the loins of his father, lohen
Melchisedec met him.
In these two verses the apostle maketh a particular
application of that which he had delivered about Abra-
ham's inferiority to Levi. This he doth by shewing,
that what Abraham the father did, Levi also the son
did. Thus he doth manifest, that what he had said
of Abraham was not to vilify his person, but to draw
the mind of the Hebrews from the priesthood of Le^i
to Christ's priesthood.
The foresaid point is brought in with a phrase of
qualification, thus, wg sVoj ihinh, as I may so say. In
this mollifying clause there are two Greek words, that
are of the same stem. One, expressed under this verb,
itvitv, say ; the other implied under this particle, Jroc,
so. This clause may be thus translated verbatim, as to
say the ivord, that is, to use the phrase. Thus we see
that a phrase or sentence which may seem strange is
to be mollified. To this purpose tend these qualifica-
tions, ' I speak as a man,' Rom. iii. 5 ; * I speak after
the manner of men,' Rom. vi. 19 ; 'I speak this by
permission,' 1 Cor. vii. 6.
This is a means to prevent misinterpretations, and
to make that which is spoken to be more fairly and
candidly taken.
Sec. 56. Of Levi paying tithes in Abraham.
Levi is here metonymically put for his sons, who
are so set down ver. 5, Sec. 37. For Levi himself
was no priest, nor did he receive tithes, but he was
their great grandfather.
Two things are here spoken of Levi, one taken for
granted, which was that he received tithes ; the other
expressed and proved, which was that he paid tithes.
The former was a prerogative and a sign of supe-
riority. Of it, see ver. 2, Sec. 17, and ver. 4-, Sec. 33.
The latter is a sign of inferiority. See ver. 4, Sec.
33.
Against this latter it might be objected that Levi
was not then born when tenths were paid to Melchise-
dec. For Abraham met Melchisedec before Ishmael was
born. Now he was born in the 86th year of Abraham,
Gen. xvi. 16 ; Isaac was born 14 years after, in the
100th year of Abraham, Gen. xxi. 5 ; Jacob was born
in the 60th year of Isaac, Gen. xxv. 26, which was 74
years after Isbmael's birth. Jacob was above 40 years
old when he went to his uncle Laban, Gen. xxvi. 34.
Thus there were 114 years betwixt Ishmael's birth
and Jacob's going to Laban. How many years more
there were betwixt Abraham's meeting Melchisedec
and Ishmael's birth, and again betwixt Jacob's going
to his uncle and the birth of Levi, is not expressly
set down. This is certain, that Levi was born many
more than 100 years betwixt Abraham's paying tenths
to Melchisedec, and Levi's being in this world.' So
as it may seem strange that Levi should pay tithes to
Melchisedec.
To resolve this doubt, the apostle here expressly
saith, that Levi paid tithes in Abraham.
From this answer ariseth another scruple, namely,
that Christ was in Abraham as well as Levi, so as
Christ himself should pay tithes by this reason, and
therein be inferior to Melchisedec.
Ans. 1. In general it may be replied that Melchi-
sedec was a type of Christ, and that that which is said
of Melchisedec and his priesthood, is spoken of him
as of a type, and that purposely to set forth the great-
ness and excellency of Christ and his priesthood.
Wherefore to put Christ into the rank of those who
are inferior to Melchisedec, is directly to cross the
main scope of the apostle.
2. Christ consisted of two natures, divine and
human. Though therefore he might be reckoned
among the sons of Abraham in regard of his human
nature, yet in regard of his person, which consisted of
both natures, he was superior to Abraham, and greater
than he. Thus David, whose son according to the
flesh Christ was, calleth him Lord, in reference to his
person, Mat. xx. 44.
3. Though Christ took flesh by ordinary descent
from Abraham, yet came he not from Abraham by
ordinary and natural generation. From his mother the
Virgin Mary he received the substance and matter of
his flesh, out of which it was raised and formed ; yet,
having no father, he came not by any natural act of
generation. Though a mother afford matter for gene-
ration, yet the active force and virtue of generation
Cometh from the father. Hence is it that Christ was
freed from the common contagion of original sin. For
though he were of Adam, and so of Abraham, by reason
of the substance of his flesh, yet he was not by Adam,
or by Abraham. No son of their posterity was the
procreant cause or begetter of him. Christ therefore
cannot be said to do in Abraham those things which
others of his posterity did.
Sec. 57. Of children's being in their parents' condi-
tion.
In that Levi paid tithes in Abraham, it appears that
children are in the same common condition that their
parents are. I say common condition, to exempt such
particular privileges, as God by his providence may,
and oft doth confer upon children above their parents.
These privileges may be outward and inward.
Outward, in worldly dignities, as Saul and David
were both advanced above their fathers, in that they
were made kings.
Inward, in spiritual graces. Herein Hezekiah and
' This sentence is confused. The meaning evidently is,
that many more than 100 years were betwixt Abraham's
paying tithes to Melchisedec and Levi's being in the world.
—Ed.
lie
GOUGE ON HEliREWS.
[Chap. VII.
Josiah were much advanced above their fathers ; so
are all pious children that arc born of impious fathers.
The inferiority of Abraham, and, in him, of Levi,
here mentioned, was a common condition. Kone of
their sons were exempted from it. Parents are them-
selves by nature unclean, so are all their children.
' Who can bring a clean thing out of an unclean ?' Job
xiv. 4. In this respect Bildad having said that ' man
is a worm,' addeth, ' and the son of man is a worm,'
Job XXV. G. As man is, so is a son of man. In this
respect this jihrase is oft used, ' We are as all our
fathers were,' 1 Chron. xxix. lo, Ps. xxxix. 12; and
this, ' I am not better than my fathers,' 1 Kings xix. 4.
This the Lord so ordcreth, 1. That the same laws,
and ordinances, instructions and directions, exhorta-
tions and consolations, promises and threatenings
might be of force and use to all of all ages.
2. Tbat none might presume above others.
8. That none might be too much debased.
1. This gives a check to their pride, who, for some
outward privilege, advance themselves above the com-
mon condition of man, as if they were gods and not
men, from heaven and not from earth. Such were
they who said, ' Let us break their bands asunder,
and cast away their cords from us,' Ps. ii. 3 ; and such
as said of Christ, * We will not have this man to reign
over us,' Luke xix. 14 ; Pharaoh was such an one,
Exod. V. 2; and Nebuchadnezzar, Dan. iii. 15; and
Haman, Esther iii. 2 ; and Tyrus, Ezek. xxviii. 2.
Now mark the end of all these.
2. This puts us in mind to consider what our
fathers have been, and to what they have been subject,
and from thence to gather what we are subject unto ;
to what inferiority, iniirmity, pains, diseases, dis-
tresses, and other calamities. A heathen man could
Bay, I am a man, and find myself exempted from no
human frailty.' W^e can better discern weakness
and infirmities in others that have been before us,
than in ourselves. We can speak much of our fathers'
infirmities, imperfections, troubles, and mortalities ;
but self-love so blindeth our eyes as we cannot so
well discern the same things in ourselves. The like
may be applied to duties. In our fathers we may ob-
serve what duties we ourselves are bound unto.
Sec. 58. Of the mcanwcf of the tenth verse.
Verse 10. In the tenth verse there is a confirma-
tion and an explanation of Levi's paying tithes in
Abraham. The causal conjunction yae, for, sheweth
that this verse is inferred as a confirmation of that
which went before.
The argument is taken from that union that is be-
twixt a father and his posterity. They are all con-
tained in him, and as one with him, so as what ho
doth they do.
The explanation is in this phrase, he was in his
father's loins. By father is metonymically meant his
' Homo sum, bumani uiliil a mc alienum scntio.
great-grandfather Abraham. In a third generation
Levi descended from Abraham, in which respect he
was in him. For that which cometh out of one must
needs be first in him.
Of this word loins, and of coming out of one's loins,
see vcr. 5, Sec. 41.
This adverb of time, tTi, translated yet, sipnifieth for
the most part a continuance of time, as Heb. xi. 4.
'Abel yet speaketh,' that is,hestillcontinueth to speak.
It hath refei'ence also to all distinctions of time, as
to time present, thus, ' while he yet talked,' Mat. xii.
46, and to the time to come, John xiv. 30, and to the
time past. Acts xxi. 28.
Here, without question, this particle hath reference
to the time past, and for perspicuity's sake may be
translated then. He was then in the loins of his
father, when Melchisedec met him.
Of Melchisedec' s meeting Abraham, see ver. 1,
Sec. 8.
Sec. 59. Of children's doing ivhat their parents do,
and that in their loins.
Levi is said to do what Abraham did, because he
was in Abraham's loins ; so as parents bear in their
bowels, and represent the persons of all that are to
come from them. Not only Isaac, who was Abraham's
immediate son, but also Jacob his son's son, yea, and
Levi also, the son of his son's son, was (as the apostle
here saith) in Abraham's loins, and paid tithe to
Melchisedec. The like may be said of Aaron, who
was the son of the son's son of Levi. For Kohath was
Levi's son, Amram. Kohath's son, and Aaron, Amram's
son, Exod. vi. 10, &e.
The like may be applied to all succeeding genera-
tions, which have been, and shall be to the end of the
world.
God made this promise to Jacob, ' Kings shall
come out of thy loins,' Gen. xxxv. 11. Yet there
came not kings from Jacob's stock, not kings of Israel,
which are especially meant in that promise, for the
space of six hundred years after that. This is further
manifested by these metaphors, wherein the extent of
God's promise was manifested : ' Thy seed shall be
as the dust of the earth,' Gen. xiii. 10, 'as the stars
of heaven,' Gen. xv. 5, ' as the sand on the sea-shore,'
Gen. xxii. 17. Hereby was meant the promised seed,
out of which the church would sprout ; yet Abraham
himself had but one son of that seed, and that one son
had but one other son, and that other many sons, the
grandchild had but twelve sons ; so as many genera-
tions, succeeding one after another, were comprised
under the seed of Abraham.
God in his eternal counsel hath appointed that such
and such shall by degrees come from such a stock ;
and thereupon he accounteth them to be in that very
stock ; and withal accounteth the things done by that
stock to be done by all them, or by all that, time after
time, shall sprout from thence.
Ver. 11.]
GOUGE ON HEBREWS.
117
Hereupon, as a corollary, and just consequence, it
may be inferred, that children and children's children,
generation after generation, stand accessory to the
natural actions of parents. I say natural, because
actions of grace are more properly the actions of God's
Spirit than our own. * For it is God (in that case),
worketh in us, both to will and to do of his good
pleasure,' Philip, ii. 13. All such graces are the
* fruit of the Spirit,' Gal. v. 22.
This action of Levi was an action of man's common
condition.
In regard of God's accounting a man's posterity to
be in his loins, the threatening against transgressors
is thus enlarged, ' I will visit the iniquity of the
fathers upon their children,' Exod. xxxiv. 7.
Ohj. Promises also of reward, upon that grace that
is in fathers, is extended unto their children, as well
as threatening of revenge for sin, Exod, xx. 5, 6.
Ans. True, but upon a different ground. The
promise of reward is of mere grace ; but the threaten-
ing of vengeance is upon desert.
On the foresaid ground it may well be inferred, that
all Adam's posterity did eat of the forbidden fruit in
him. ' Wherefore by one man sin entered into the
world, and death by sin ; and so death passed upon
all men, for that all have sinned,' namely in Adam.
* And by the offence of one, judgment came on all
men to condemnation,' Rom. v. 12, 18. Herein this
proverb is verified, ' The fathers have eaten sour
grapes, and the children's teeth are set on edge,'
Ezek. xviii. 2.
Ohj, The Jews are blamed for using that pro-
verb.
Ans. 1. They are blamed for putting sin off from
themselves, as if they had been punished only for their
fathers' sins ; as they themselves, in their own per-
sons, guiltless.
2. The foresaid proverb holdeth not in such as are
true penitents ; neither their own, nor their fathers'
sins shall be laid to their charge.
A double instruction hence ariseth ; one concerning
children or posterity, the other concerning parents or
progenitors.
The former, concerning children, is to instruct them
how far they ought to ascend in examining their
spiritual estate, and in making their confession of sin to
God, even to their father and father's fathers, till they
come to Adam. A due consideration hereof will be an
especial means to humble our souls the more. For
when we shall well weigh how to the numberless
number of our own most heinous actual transgressions
the sins of our forefathers lie upon our neck, it can-
not but deeply humble us, especially if we well under-
stand the heinousness of Adam's first sin, which, if
well considered in all the circumstances thereof, will
be found the greatest sin that ever was committed.
As Levi in Abraham's loins, by giving tithes, testified
an homage to Melchisedec, so we in Adam's loins, by
eating the forbidden fruit, testified our homage to
Satan.
The latter instruction concerning parents, is that
they be the more wary and watchful of their actions,
even for their children and posterity's sake. Because
they are counted to do those things which themselves
do. That damage which by our laws extendeth to
the children and posterity of felons and traitors, re-
straineth many that have respect to their posterity
from those transgressions. See more hereof in Domest.
Dut. treat, vi. sees. G, 7.
Sec. 60. Of the resolution and observations of Heb.
vii. 9, 10.
Ver, 9. And, as I may so say, Levi also, tvho re-
ceiveth tithes, paid tithes in Abraham.
10. For he was yet in the loins of his father v)hen
Melchisedec met him.
The sum of these two verses is, Levi's paying tithes
to Abraham. This is, 1, propounded, ver. 9 ; 2, proved,
ver. 10.
In the proposition two points are observable :
1. The manner of bringing it in, thus, As I may so
say.
2. The matter. This consisteth of two acts :
1. An act of superiority, which was to receive tithes.
2. An act of inferiority. Herein is laid down,
1. The kind of act, he j^aid tithes.
2. The manner of doing it, iii Abraham.
In the proof are two points :
1. The union betwixt parents and children. A son
is m the loins of his father.
2. The extent of this union unto succeeding gene-
rations. This is implied under this phrase, when
Melchisedec met him.
Doctrines.
I. Strange phrases must he mollified. This phrase,
as 1 may so say, is a mollifying phrase. Sje Sec. 55.
11. Priests received tithes. This is here taken for
granted. See Sec. 56.
III. Children in their jiarents do things before they
are born. Levi paid tithes in Abraham before he was
born. See Sees. 56, 57,
IV. Difficult and doubtful points are to he explained
and confirmed. This is the main scope of the tenth
verse. See Sec. 58,
V. Children are in their parents' loins. An instance
hereof is given in Levi. See Sec. 59.
VI. Belations of children to parents continue gene-
ration after generation. This description of the time
of Levi's being in Abraham's loins, even when Mel-
chisedec met him, proves this point. See Sec. 56.
Sec. 61. Of the imperfection of the Levitical priest-
hood.
Ver. 11. If therefore perfection were by the Levitical
jmesthood {for under it the people received the laiv),
what further need ivas there that another priest should
118
GOUGE ON HEBREWS.
[Chap. VII.
rise after the order of Melchisedec, and not he called
after the order of Aaron ?
Hitherto the apostle hath set forth the excellency
of Christ's priesthood by way of similitudo to Mel-
chiscdcc's, who was a type of Christ : so as all the
excellencies typically set out about Melchisedec were
really and properly found in Christ, the truth.
Here further the apostle begins to declare the excel-
lency of Christ's priesthood, by way of dissimilitude
betwixt it and the Levitical priesthood ; wherein he
ehcweth how far Christ's priesthood excelled Aaron's.
The Jews had Aaron's priesthood in high account;
and so rested on that, as they little or nothing at
all regarded Christ's. The apostle therefore endea-
vours to draw their mind from Aaron's priesthood to
Christ's, which he proveth to be far the more excel-
lent.
The foresaid dissimilitude is exemplified in seven
particulars. See Sec. 1.
The first branch of dissimilitude is in the muta-
bility of Aaron's priesthood, and the immutability of
Christ's.
From the mutability of the former priesthood, the
imperfection thereof is infen-ed, which is the first
point laid down in this verse, and that by way of sup-
position, thus, if therefore perfection, &c.
The apostle here taketh it for granted, that perfec-
tion was not to be had by the Levitical priesthood.
His argument may be thus framed :
IF perfection were by the Levitical priesthood, there
needed no other; but there needed another priesthood,
therefore perfection was not by the Levitical.
Thus this conditional conjunction £/', if, is the ground
of a strong negation.
The illative conjunction ovv, therefore, hath reference
to that which he had before produced out of Scrip-
ture concerning Melchisedec, who had another kind of
priesthood than the sons of Levi ; and concerning
Christ, who was the truth typified by Melchisedec,
and witnessed to be a priest after the order of Mel-
chisedec. This, therefore, being so, perfection can-
not be imagined to be by the Levitical priesthood.
Of the derivation of the Greek word nXiiMSii,
tmnslated perf ret ion, sec Chap. ii. ver. 10, Sec. 97.
Here it is taken in the largest latitude of perfec-
tion, namely, for such a fulness or absoluteness, as
nothing needs be added thereto.
The Levitical priesthood was not so full and abso-
lute ; for the apostle here in this text implieth, that
there was need of another priesthood.
The Levitical priesthood was that which the sons
of Levi, namel}', Aaron and his posterity, executed
under the law.
The Greek word 'liounxirfu, translated priesthood, is
not the very same that was used before, hsanlav,
ver. 5, };»driv/x.a, 1 Peter ii. 5, 0, but it is derived
from the same root, and signifieth the same thing.
Sec Sec. 87.
The main point here intended is, that the priest-
hood under the law was imperfect. This is proved
in this chapter by many arguments which we shall
note in their due place. Perfection here meant is a
furnishing of men with all such graces as may make
them eternally happy. It compriseth under it efl'ec-
tual vocation, justification, sanctification, yea, and
glorification. That priesthood could not by true
grace bring men to glory. In this respect it is said
that the gifts and sacrifices which those priests ofl'ered
up, * could not make him that did the service perfect,'
Ileb. ix. 9. And that • the law can never make the
comers thereunto perfect,' Heb. x. 1.
Quest. "Why then was this priesthood ordained ?
Ans. It was ordained for a means to draw men on
to Christ. In this respect the law is said to be ' our
schoolmaster to bring us unto Christ,' Gal. iii. 24.
See Sec. G8.
This point discovereth sundry dotages.
1. The dotage of the superstitious Jews, who lift
up their eyes no higher than to this priesthood, whereon
they rested and built their faith.' They would not
be brought to subject themselves to any other. No,
not when this was actually abrogated, and another
more perfect actually established in the room of it.
Herein they perverted the wisdom and goodness of
God towards them, and the main end which he aimed
at in appointing the Levitical priesthood, which was
to lead them, as it were, by the hand to Christ, and
to afford them some easy steps, in regard of their
weakness, to ascend upon, and to see Christ the bet-
ter thereby. The fulness of time when the Messiah
was to be exhibited, was then to come. God therefore
afibrded means answerable to their condition, to sup-
port their faith and sustain their hope. But they
made those means an occasion to withhold, or to with-
draw them from Christ. Such an error this was, as
the apostle saith of them that were seduced therewith,
' Christ shall profit you nothing,' Gal. v. 2. The
Levitical priesthood and Christ's priesthood can no
more stand together than Dagon and the ark of God.
2. The dotage of Christian Jews, or Jewish Chris-
tians, who conform themselves to the Jewish cere-
monies.^ If the forenamed error of them, who never
made profession of Christ, be so heinous, as was before
shewed, what may be thought of them who, being in-
structed in the Christian religion, and thereupon pro-
fessing Christ, would induce a priesthood contrary to
Christ's ? For they who bring in Jewish ceremonies
bring in the Jewish priesthood, under which the
Jewish ceremonies were first established. Do not
these cross the main scope of the apostle ? Do they not
advance the Levitical priesthood against Christ, and
make Christ's priesthood imperfect ?
3. The dotage of papists, who do directly establish
another priesthood, which is neither Jewish nor Chris-
' Sec T/ic rroqrcKs of Divine Providaice, on Ezek. xxxvi. 11.
"^ See Chap. iv. 8, Sec. 49.
Ver. n.]
GOUGE ON HEBREWS.
119
tian, nor after the order of Aaron, nor after the order
of Melchisedec, a monstrous priesthood, such an one
as never was heard of before. For,
1. Their priests are no such persons as Melchisedec
was.
2. Their sacrifice, they say, is unbloody, and yet
for sin ; but ' without shedding of blood is no remis-
sion,' Heb. is. 22.
3. They make their sacrifice to be for the sins of
quick and dead; yet * after death the judgment,' Heb.
ix. 27.
4. They say that their sacrifice is the very flesh
and blood of Christ ; yet that which Melchisedec
brought forth was true bread and wine.
5. The things that they say they offer, are indeed
mere creatures, yet they call them their creator.
6. Their priests are not denied to be ci-eatures, yet
their sacrifice, they say, is their creator. Thus they
make creatures greater then their creator ; for the
priest is greater than the sacrifice.
7. They pretend a priesthood after the order of
Melchisedec, wherein there is nothing like to Mel-
chisedec's.
But, to let other absurdities pass, if perfection be
by Christ's priesthood, what further need was there
that other priests should be established ? Oh abomin-
able religion, that obtrudes such an unheard of priest-
hood to the church !
Let us learn to use the priesthood of Christ, which
succeeds the Levitical priesthood, and that whereby
perfection may be had, so as to trust perfectly there-
unto. If the Jews might conceive hope, and receive
comfort by that Levitical priesthood, how much more
hope, and more comfort, may we by the priesthood of
Christ ! Such is the dignity of this priest, being God
and man ; such the worth of his sacrifice, being the
body of him that was God ; so efficacious the sprinkling
of his blood, his entering into the holy place, his inter-
cession with God, as we may safely, securely, and
confidently trust thereunto.
Let us do with our Priest, the Lord Jesus, as the
Jews did with their priests. They brought all their
sacrifices to them.
Let us first apply to ourselves Christ's sacrifice.
This is a true Catholicon, a general remedy for every
malady. Then let us offer up the sacrifice of a broken
heart and contrite spirit, the offering of prayer and
praise, and the oblation of new obedience to Christ.
Of yielding obedience to the gospel on such a
ground, see Sec. 68 in the end thereof.
Sec, 62. Of the meaning of these words, ' for under it
the jieople received the law.'
The apostle, before he bringeth in his proof of the
imperfection of the Levitical priesthood, inserteth
within a parenthesis, an especial privilege of that
priesthood, which is thus set down, for under it the
people received the law.
This causal conjunction, yag, for, implieth a reason
of that priesthood, why there was such a function,
namely, that there might be a means of passing a law
betwixt God and the people. Of this word \ahg,
people, see See. 40, and Chap. iv. 9, Sec. 57.
Here by people are meant the congregation, or
nation of the children of Israel, for to them in special
was the law given, Rom. ix. 4.
This phrase, received the law, is the interpretation
of one Greek verb, vivo/Mdirriro, which is a compound,
and that of a verb, rldi^fxi, pono, that signifieth to put,
Mat. xii. 18 ; to make, Heb. i. 13 ; and to appoint.
Mat. xxiv. 51 ; and of a noun, i/o^o$, lex, that signifieth
a law, ver. 6.
The verb active, v6[j.ok7iu, leges sancio, signifieth
to make a law, or to appoint, or establish a law.
The passive, vo[j.okTii(sdai, lege sancitumesse, signifieth
to be established by law. This very word is used,
chap, viii. 6, and translated established. The word
law, included in the Greek compound, is not expressed
in our English. The Latin, sancitum, there used by
most interpreters, signifieth to establish by law. So
much must be understood in our English.
The foresaid compound passive verb here used in
my text, is joined with the noun people, to whom the
law was given, Xahg vsvo/Mod'iryjTo, populus legi suhfectus
fait. It cannot be word for word rendered in English.
It is somewhat like to this phrase, d'rodi-/.aToZv rhv
}.aov, decimare j^opulum, to tithe the p)eop)le. Sec. 40.
And to this, Ami dsdBxdruTcn, Levi decimatus est, Levi
ivas tithed. To come the nearest that we can to the
original, it may be thus rendered. The people had a
law made, or the people were subjected to the law.
Our English, which thus translates it, the pieople
received the law, followeth the vulgar Latin, legem
accepit, which hitteth the sense of the apostle.
By law, is here in special meant the ceremonial
law, which was most proper to that priesthood, and
which was most especially abrogated by Christ's priest-
hood.
This relative phrase, lit auTrfj, under it, hath refer-
ence to the Levitical priesthood.
The force of the reason lieth in the relation between
a law and priesthood. There cannot pass a law of
covenant between God and man without a priesthood.
This is here taken for granted. Yea, further, he
taketh it for granted, that the law and priesthood are
answerable one to another ; such as the law is, such
is the priesthood.
Sec. 63. Of the necessity of a priesthood to establish a
lan\
An especial point intended by this clause, for under
it the jyeople received the law, is this ; —
A priesthood is necessary for estabhshing ordinances
betwixt God and man. The main end of a priest, is
to be ' for men in things pertaining to God,' Heb.
v. 1. In ordinances betwixt God and man, there is
120
GOUGE ON HEBREWS.
[Chap. VII.
a kind of covenant, for which there must bo a kind of
mediator betwixt God and man.
There is no proportion betwixt God and man,
whether we consider the greatness, the brightness, or
holiness of God.
Ol)j. Before Aaron there was no priest.
Ans. The first-born were priests before the law.
On this ground the Lord saith, * I have taken the
Levites from among the children of Israel instead of
all the first-born.' And again he saith to Moses,
' Take the Levites instead of all the first-born,' Num.
iii. 12, 45.
We may from hence infer, that there is a necessity
of a priesthood in the church. This is as necessary
as a covenant to pass betwixt God and man, as neces-
sary as God's favour to be turned to man, and man's
service accepted of God.
Our adversaries in the general grant a necessity of
priesthood, and thereby think they have a great
advantage against us. They much insult on this,
that they have such priests as offer up an outward,
real, propitiatory sacrifice.
But the truth is, that we have the substance, they
but a shadow ; we have the truth, they but a conceit
of their own. We have that priesthood, which the
apostle here so much commendcth, the priesthood
which abolished Aaron's, and succeeded in the room
thereof ; a priesthood of God's own appointing, which
is everlasting, and perfecteth all that trusteth there-
unto. Our priest is both God and man, most holy,
who offered himself up without spot, who actually
entered into the true holy place, who there abideth
ever before God the Father, who doth so fully effect
all things belonging to a priest, as there needeth none
to succeed him.
The popish pretended priesthood is indeed no
priesthood. It was never ordained of God. It is of
neither of those two orders, which only are mentioned
in Scripture. Not of Aaron's, for they themselves will
not say that they descend from him ; nor of Mel-
chisedec's, for in nothing they agree with him in his
priesthood. Their priests are no whit better than the
sons of Levi ; for they are sons of men, sinful, mortal,
yea, they are far worse than the Levites were, in their
usurped power, and palpable idolatry.
Let them glory in their new non-priesthood, and in
their devilish idolatry, but let us cleave to our ancient,
true priest, and perfectly trust unto his priesthood,
under which we the people of God receive all divine
ordinances needful for, and useful to, the church.
Sec. GI. Of the meaning of these words, ' ]Vhat
further need iras there that another priest should rise ?'
The main force of the apostle's argument, whereby
he proveth the imperfection of the Levitical priest-
hood, is thus interrogatively expressed, ll'hot fitrihcr
nerd tins there, &c. This interrogation intcudeth a
strong negation. See Chap. i. 5, Sec. 40.
Of the word y^sla, translated need, see Chap. v. 12,
Sec. G2.
An adjective a'/^^iTcg thence derived, and com-
pounded with the privative preposition, signifieth iin-
jirofitahle, IMat. xxv. 80, So as that whereof there is
no need, especially if it hath been in use before, is
unprofitable ; so the Levitical priesthood.
The Greek adverb in, translated further, is the very
same that was translated yet, Sec. 58. Here it hath
reference to the time, wherein Christ the true priest,
far more excellent every way than any of the sons of
Levi, was exhibited. Hereby he gi*anteth, that for-
merly the Levitical priesthood was needful and useful ;
but now affirmeth that there was no farther use or
need thereof.
The other priest whom here he intendeth, is Christ
himself, who is expressly said to be ' after the order
of Melchisedec' Of that order, see Chap. v. 6,
Sec. 30.
The verb auGTac&a.i, translated rise, is a compound ;
the simple verb 'iaryu, signifieth to set or -place. Mat.
iv. 5 ; the compound to rise, Mat. ix. 9, or to raise,
Mat. xxii. 24. It is here used in the former sense,
and fitly translated rise. It implieth a clear mani-
festation of a thing. Christ was ever. As God, he
was from ' everlasting to everlasting,' Ps. xc. 2 ; as
God-man, mediator, and priest, he was shadowed and
typified in all the priests, that ever were from the
beginning of the world ; but being incai'nate, he rose,
as the sun, and by his rising dispelled the clouds and
shadows of all the types and ceremonies.
Upon these premises, that Christ was a priest, and
after another order than the sons of Levi, and raised
up instead of them to perfect what they could not, the
imperfection of the legal priesthood is evinced.
Sec. 65. Of superfluous additions to perfection.
From the apostle's argument that the Levitical
priesthood was imperfect, because another was raised
after it, it may be well inferred, that nothing need be
added to that which is perfect. Hereby the wise man
proveth the work of God to be perfect, because ' no-
thing can bo put to it,' Eccles. iii. 14. The like may
be said of the word of God ; and thereupon the wise
man giveth this advice, ' Add thou not unto his words,'
Prov. XXX. 5, G.
1. Whatsoever is added to that which is perfect,
must needs be superfluous, because nothing is wanting
or defective in that which is perfect.
2. An addition to that which is perfect is dishonour-
able, for it seemeth to impeach it of some imperfec-
tion.
Hereby is discovered the boldness, pride, and pre-
sumption of the Church of Rome, who, of her own idle
brain, maketh many additions to things most absolute
and perfect, as to God, Christ, the Holy Ghost, and
holy ordinances.
1. To God, who is all-sufficient, they add many
Ver. 12.]
GOUGE ON HEBREWS.
121
idols to help them in their needs, as if God were not
of himself able to help in all needs.
2. To Christ, who is in all that he undertaketh,
willing and able to accomplish it, they add in all his
offices coadjutors and helps. To his kingly office they
add a viceroy, a head, a spouse of his church, as if
he alone could not govern it ; to his prophetical
office they add a great prophet to coin new articles of
faith, to turn those which Christ hath established this
way, or that way, as the pope pleaseth ; to his priest-
hood they add other priests to offer up, as they say,
true, real, propitiatory sacrifices for the quick and
dead ; to his mediation and intercession they add the
mediation and intercession of all the angels and saints
in heaven ; to his blood, the milk of the virgin Mary ;
to his wounds, the wounds of their Saint Francis ; to
his death, the death of martyrs, among whom they
reckon many traitors and other notorious malefactors ;
to his merits, the merits of men's works.
3. To the Holy Ghost, who likewise is able to effect
what he undertaketh (only in wisdom, in regard of
man's weakness, he useth means, which means are but
bare instrum ents) , they add bishops and priests, to whom
they give a divine power of breathing in an holy spirit,
and to the sacraments of working grace by the very act
done.
4. To the word of God, which is most perfect, they
add canons of councils, decrees of popes, and sundry
human traditions.
5. To the two sacraments, which Christ the wise
king of his church hath thought sufficient, they add
five others, namely, orders, penance, confirmation,
matrimony, and extreme unction.
Against these, and all other like additions, may the
apostle's argument be pressed. If God, Christ, the
Holy Ghost, the word of God, and sacraments be
perfect, then those additions are vain. But if there
need such additions, then are not God, Christ, the
Holy Ghost, the word of God, and sacraments perfect.
Take notice hereby of the blasphemous positions of
that whorish church.
2. Let us learn to testify our acknowledgment of
God's, and Christ's, and the Spirit's all-sufficiency and
perfection, by trusting wholly and only on them. The
like is to be applied to Christ's offices, sacrifice, merits,
word, and sacraments.
Sec. 66. Of Christ's priesthood differing from
Aaron's.
The apostle sets down the difference betwixt the
Levitical priesthood and Christ's both affirmatively,
thus, after the order ofMelchisedec, and negatively thus,
and not to he called after the order of Aaron. This he
doth purposely, to meet with an objection which might
be made against his former arguments, namely, that a
succession of one thing after another doth not ne-
cessarily imply an imperfection in the one, and per-
fection in the other. For Eleazar succeeded Aaron,
and so other priests under the law one after another,
yet the latter were not more perfect than the former.
Ans. The apostle doth not draw his argument simply
from the succession of one priest to another, but of
one priesthood, and that after another order.
These two orders of Melchisedec and Aaron are the
only two orders of priesthood that ever were instituted
in God's church. In this respect the numeration of
orders here set down is full and perfect.
The former, after which Christ was, hath been
proved to be far more excellent than the latter ; see ver.
4, Sec. 31.
The latter, after which Christ was not, is styled the
order of Aaron. Aaron was the first public legal priest ;
that priesthood was appropriated to him and his seed,
and the laws concerning that priesthood were first
given to him, and, in and under him, to his posterity.
Fitly therefore is that priesthood said to be ' after the
order of Aaron.'
This word Xsyeadai, did, called, is not the same
xaXo-j/xsvog, that was used, Chap. v. 4, Sec. 20,
about God's deputing one to an office. It properly
signifieth to he said, chap. iii. 15. For Christ is no-
where said to be a priest after the order of Aaron ;
but he is said to be after the order of Melchisedec,
Ps. ex. 4. Of a negative argument, see Chap. i. 5,
Sec. 46.
That then which is here to be especially observed,
is, that Christ's priesthood is of another kind than
Levi's was. The apostle proveth this by many argu-
ments, namely, in that it was after another order,
under another law, ver. 12 ; by a priest of another
tribe, ver. 14 ; of greater efficacy, ver. 19 ; having a
better sacrifice, chap. ix. 23 ; and a more glorious
place, chap. ix. 24.
Aaron's priesthood was not sufficient actually and
effectually to do the things which are to be done by
that function. It could not cleanse from sin, it could
not justify, it could not properly sanctify, it could not
make perfect those which are under it, chap. x. 1, &c.
Therefore that which doth these things must needs be
of another kind.
This teacheth us to be of other minds and other
manners, not to doat on outward rudiments ; after
another manner to come to Jesus and to use him than
the Jews came to their priests and used them. We
need not now go on pilgrimage to Jerusalem, but with
the eye of faith look to heaven ; we need not bring
doves, sheep, goats, bulls, but spiritual sacrifices.
Another priest requireth another kind of disposition
and conversation. All things are now new ; so must
we be new creatures, 2 Cor. v. 17.
Sec. 67. Of the meaninr/ of the ticelfth verse.
Ver. 12. For the priesthood being changed, there is
made of necessity a change also of the laiv.
The twelfth verse is inferred as a consequence upon
the change of the Levitical priesthood. He proved in
122
GOUGE ON HEBREWS.
[Chap. VII.
the former verse that that priesthood was changed by
another, which was after another order, and substi-
tuted in the room of it. Hereupon be inferreth that
the law also must needs be changed.
The causal conjunction, y us, fur, is here a note of a
consequence. The consequence is inferred upon the
privilege of a priesthood, which was inserted in the
former verse within a parenthesis. The privilege was
this : under the Levitical priesthood ' the people re-
ceived the law,' Thence it foUoweth that upon the
change of the priesthood the law also must be changed.
The noun rz'.u>6\jvr,;, b'anslated jJ/tVs^Aoof/, is the same
that was used before, ver 11, Sec. 61.
Of this word /jbiTarih/xsir,;, changed, see Chap. vi. 18,
Sec. 135. Hero it implieth such a change as one
priesthood is utterly abrogated and nulled, and an-
other substituted in the room of it. This noun chanrje,
IMiTuOiaiz, hero significth in eflect as much as the word
adizr,(Sii, translated (/;sr7»/(!////»/7, doth, vcr. 18. Both
the words are compounded with the same simple verb
rlOiiii, but dill'erent prepositions. We may not there-
fore think that the apostle intends a translation of one
and the same priesthood from one priest to another
(though this word be sometimes used for translating
the same thing from one place to another, chap. xi. 5,
Acts vii. IG), but rather a taking of it clean away.
This phrase, i^ diay/.r,g, of nccessitij, implieth that
it could not be otherwise.
There is such a mutual dependence of the law and
priesthood one upon another, as they cannot be sepa-
rated. They are like Hippocrates's twins, they live to-
gether and die together.
By t/i/Mcv, laic, some take the particular ordinances
about the Levitical priesthood to be meant. But
surely it here intendeth as much as it did in this
clause, ' the people received the law,' ver. 11. Now
the people did not receive such ordinances only as
concerned the priesthood, but that whole law which
concerned the whole politj' of the Jews.
The apostle doth the rather take this occasion of
demonstrating the abrogation of the law, to draw their
mind and hearts from it, that they might more firmly
and stedfastly be set and settled on that law, which is
established by Christ's priesthood, and that is the
gospel. This is the principal intendment of this epistle.
Sec. G8. Of the ahrorjation of the ceremonial law.
The apostle in these words, tlie priesthood hcinrj
chatiffed, taketh it for granted that the Levitical priest-
hood was abrogated ; for this he had proved in the
former verse. The main point here intended is the
abrogation of the law, upon which he layeth a neces-
sity.
The Jews were under a threefold law, moral, cere-
monial, and judicial.
The ceremonial law is here in particular intended,
for that especially depended upon the Levitical priest-
hood.
The moral law concerns all the sons of Adam, but
the two other concern the sons of Abraham.
The ceremonial law enjoins such services as were
to be performed to God, and such ceremonies and
rites as appertained thereunto ; and withal it directed
priests and people in the use of them.
This is that law whereof the apostle thus speaks :
* Thei'e is verily a disannulling of the commandment,'
ver. 18 ; this is that * law of commandments' which is
said to be 'abolished' by Christ, Eph. ii. 15 ; this is
that ' handwriting of ordinances' which is said to be
' blotted out,' Col. ii. 14.
Ohj. This is it that is said to be 'a statute for ever,'
Exod. xxviii. 43, and ' a covenant of salt for ever,'
Num. xviii. 19.
Ans. 1. The Hebrew word o^)]}, translated /or ever,
is sometimes indefinitely put for a long season, the end
whereof is not known to us, Eccles. xii. 5.
2. It is put for an unalterable stability so long as
the date appointed continued. Thus, that which con-
tinued unalterable till the year of jubilee is said to be
for ever, Exod. xxi. G.
3. It is put for the continuance of one's life. Thus
Samuel is devoted to * abide before the Lord for ever,'
1 Sam. i. 22.
4. It is put for the whole time of the polity of the
Jews. That which was to continue so long as that
estate lasted is said to be for ever or everlasting. Gen.
xvii. 8. .
5. It is put for that which ended in the truth, the 1
Lord Jesus, and so is said to be for ever, as Solomon's
throne, 2 Sam. vii. 13.
In the first and two last respects before mentioned
may the ceremonial law be said to continue for ever ;
for it continued a long time, many hundred years, even
so long as the polity of the Jews lasted, and it ended
in Christ, the truth of all the legal ceremonies.
1. In this respect it could not properly continue for
ever, but must vanish away, because it was the figure
of a substance, the shadow of a body, and type of a
truth, to come, Heb. x. 1. Now a figure and type
ceaseth when the substance and truth is exhibited, end
a shadow vanisheth away when the body is in place
and present. Herein lieth a difterence between shadows
and types on the one side, and signs and sacraments
on the other side : that the former are of things future,
the latter of things exhibited and past. The former
cannot retain their life and vigour together with the
substance and truth ; the latter may retain their life
and vigour together with the thing signified.
2. The ceremonial law was a wall of partition be-
twixt Jew and Gentile, whereby the Jews were so
fenced as the Gentiles could not be mixed with them,
as when beasts of one lord' are so fenced in a pasture
as other beasts cannot come into their pasture. There-
fore when Christ came to unite Jew and Gentile, and
to make of them one, he is said to * break down this
» Qii. 'herd'?— Ed.
Ver. 12.]
GOUGE ON HEBREWS.
123
stop of partition wall,' Eph. ii. 14. If that law had
not been abrogated, the Gentiles could not have been
brought into Christ's fold, as of necessity they must
be, John x. 16. Till the fulness of time, wherein the
truth and substance of all the ceremonies and types
was exhibited and accomplished, that law of ceremonies
remained in force with the Jews upon these grounds :
1. The several branches thereof were part of God's
outward worship.
2. Thereby they were kept from will-worship.
3. They were also thereby kept from conforming
themselves to the Gentiles in their idolatrous services.
4. They being types and shadows of Christ to come,
were as a looking-glass to shew unto them that image
of Christ.
5. They being many, heavy, burdensome, painful,
chargeable rites, they made the Jews the more to long
after Christ. In this respect the apostle saith of this
law that it was ' our schoolmaster to bring us unto
Christ,' Gal. iii. 24. For,
It pointed out Christ under rudiments and cere-
monies.
It forced men to seek help elsewhere, because it
could not perfect those that came unto it.
1. This aggravateth those dotages which were
noted, Sec. 61.
2. It informs us in God's goodness to us, who are
reserved to that fulness of time wherein Christ hath
been exhibited ; for we are freed from that * yoke
which neither we nor our fathers are able to bear,'
Acts XV. 10. This is a bondage worse than the
Egyptian bondage. They that were freed from that
bondage had many memorials of God's goodness to
them therein, the more to quicken up their spirits to
praise God for their deliverance, and to continue the
memory thereof from generation to generation.
3. The change of the law is a strong motive to stir
us up willingly and cheerfully to submit ourselves to
this law whereinto that is translated ; that is, to the
law of the gospel, which is estabhshed under Christ's
priesthood. This law requires not impossibilities, as
to ascend into heaven, or to descend into the deep,
Rom. X. 6, 7 ; but it requires faith and repentance,
Mark i. 15. Faith, to give evidence to the free grace
of God, who requireth of us but to receive what he
graciously ofi'ereth ; repentance, to demonstrate the
purity of God, who, though he freely justify a sinner,
yet he will not have have him continue in sin. Yea,
this law of the gospel giveth power and ability to per-
form what it requireth. If this law, into which the
other is translated, be thoroughly compared with that,
we shall find just cause to acknowledge that this is
' an easy yoke, and a light burden,' Mat. xi. 30, but
that a yoke and burden that none could bear. Acts
XV. 10.
Sec. 69. Of the judicial law of the Jeivs.
Besides the ceremonial law, the Jews had a judicial
law, proper and peculiar to that polity. This law con-
cerned especially their civil estate. Many branches
of that law appertained to the Jewish priesthood ; as,
the particular laws about the cities of refuge, whither
such as slew any unawares fled, and there abode till
the death of the high priest. Num. xxxv. 25. And
laws about lepers, which the priest was to judge. Lev.
xiv. 3. And sundry other cases which the priest was
to judge of, Deut. xvii. 9. So also the laws of dis-
tinguishing tribes. Num. xxxvi. 7 ; of reserving inheri-
tances to special tribes and famihes, of selling them
to the next of kin, Ruth iv. 4 ; of raising seed to a
brother that died without issue. Gen. xxxviii. 8, 9 ;
of all manner of freedoms at the year of jubilee, Lev.
XXV. 13, &c.
There were other branches of the judicial law which
rested upon common equitj^ and were means of keep-
ing the moral law : as putting to death idolaters and
such as enticed others thereunto ; and witches, and wil-
ful murderers, and other notorious malefactors. So
likewise laws against incest and incestuous marriages ;
laws of reverencing and obeying superiors and gover-
nors ; and of dealing justly in borrowing, restoring,
buying, selling, and all manner of contracts, Exod.
xxii. 20 ; Deut. xiii. 9 ; Exod. xx. 18 ; Num. xxxv.
30; Lev. xx. 11, &c., xix. 32, 35.
The former sort were aboHshed together with the
priesthood.
The latter remain as good directions to order even
Christian polities accordingly.
1. By these kinds of laws the wisdom of God was
manifested in observing what was fit for the particular
kind and condition of people ; and in giving them an-
swerable laws, and yet not tying all nations and
states thereunto.
2. That liberty which God aflfordeth to others to
have laws most agreeable to their own country, so as
they be not contrary to equity and piety, bindeth them
more obediently to submit themselves to their own
wholesome laws, and to keep peace, unity, and amity
among themselves.
Sec. 70. Of the moral law.
The moral law is a general rule for all sorts oi
people. It was therefore given to Adam and his pos-
terity ; yea, it was engi'aven in man's heart, Rom. ii.
15. It is a perfect rule of all righteousness, whereby
is declared vftai is due to God and man. It is an in-
violable, unchangeable, and everlasting law ; of per-
petual use, never to be abrogated.
This is that law which Christ came ' not to destroy
but to fulfil,' Mat. V. 17. This is the law which
' through faith we establish,' Rom. iii. 31. This is
that law from which * not one jot or one tittle shall
pass till heaven and earth pass,' Mat. v. 18,
Yet because through man's corruption it is so far
from bringing man to life (which was the primary and
principal end thereof) as it beateth him down into a
124.
GOUGE ON HEBREWS.
[Chap. VII.
most woful and cursed estate, it is by Jesus Christ
(who is the resurrection nud life, John xi. 25), in sun-
dry circumstances altered, or rather mollified.
It will be therefore requisite distinctly to declare,
both wherein that alteratiun or qualilication consist-
eth, nud also wherein the moral law still remainoth of
use to Christians.
It is mollitiod in these circumstances.
1. In regard of justification, Acts xiii. 39. The
law was first given to justify the observers thereof;
but now in regard of man's corruption, that is impos-
sible, Kom. viii. 3, Gal. iii. 11, God therefore now
hath appointed another means for that end, which is,
Christ and faith in him. Acts xiii. 39, Horn. iii. 28.
2. In regard of the rigour thereof. The law accept-
eth no duty, but that which is every way alsolute and
perfect. Thus rL:uch is implied under this phrase,
' The man which doth these things, shall live by them,'
Ivom. X. 5. This therefore is the doom of the law,
' Cursed is every one that contiuueth not in all things
which are written in the book of the law, to do them,'
Gal. iii. 10. Yet there is a righteousness (though not
framed according to this exact rule) which is accepted
of God. This is the righteousness of faith, whereby
laying hold on Christ's righteousness to be justified,
' we exercise ourselves to have always a conscience
void of oflence towards God and towards man,' Acts
xxiv. 16. ' For if there be fii'st a willing mind, it is
accepted according to that a man hath, and not accord-
ing to that he hath not,' 2 Cor. viii. 12.
8. In regard of an accidental power, which the law,
through man's corruption, hath to increase sin, and to
make it out of measure sinful, Kom. vii. 13. For the
very forbidding of a sin by the law maketh the corrupt
heart of man more eagerly pursue it ; as a stub-
born child'will do a thing the more, because it is for-
bidden. Heathen, by the light of nature, discerned
thus much, hereupon they had this proverb,
Nitimur in vetitum semper, cupimusque negata,
We are most prone to that which is forbidden, and de-
sire things denied. There is a secret antipathy and
contrary disposition in our corrupt nature to God's
pure law ; but by the Spirit of Christ that antipathy
is taken away, and another disposition wrought in true
believers, namely, a true desire, and faithful endea-
vour to avoid what the law forbiddeth, and to do that
which it requireth. In this respect, saith the apostle,
' I delight in the law of God concerning the inward
man,' Kom. vii, 22.
4. In regard of the curse of the law. For the law
peremptorily denounceth a curse against every trans-
gressor and transgression, Deut. xxvii. 20, Gal", iii. 10.
The law admits no surety, nor accepts any repent-
ance.
Ihus, 'all men having sinned, come short of the
glory of God,' Bom. iii. 23. Yet this curse doth not
light on all ; for ' Christ hath redeemed us from the
curse of the law, being made a curse for us,' Gal. iii.
13. In this respect, ' there is no condemnation to
them that are in Christ Jesus,' Rom. viii. 1.
Though the moral law be altered in the fore-men-
tioned respects, yet still it remains to be of use for
instruction and direction.
1. For instruction, it demonstrateth these points
following :
(1.) What God himself is, Exod. xx. 2.
(2.) What his holy will is, Ps. xl. 8.
(3.) What our duty is to God and man. Mat. xxii.
37-39.
(4.) What sin is, 1 John iii. 4, Rom. iii. 20.
(5.) What are the kinds of sin, James ii. 11, Rom.
vii. 7.
(G.) What the pravity o^our nature is, Rom. vii. 14.
(7.) AVhat thesiuinlncss of our livesis, Rom.vii. 19.
(8.) God's approbation of obedience, Exod. xx.G, 12.
(9.) God's detestation of transgressors, Exod. xx.
5,7.
(10.) The fearful doom of sinners, Gal. iii. 10.
(11.) Man's disability to keep the law, Rom. viii. 8.
(12.) The necessity of another means of salvation,
Rom. iii. 20, 21.
2. For direction. The law is of use to these points
following.
(1.) To convince men of sin.
(2.) To humble them for the same.
(3.) To work an hatred of sin.
(4.) To restrain them from it.
(5.) To work self-denial.
(6.) To drive men to Christ.
(7.) To put them on to endeavour after as near a
conformity to the law as they can.
(8.) To make them fearful of pulling upon their
souls a more fearful doom than the curse of the law,
which is by despising the gospel.
(9.) To make impenitcnts the more inexcusable.
(10.) To make believers more thankful for Christ's
active and passive obedience, whereby as a surety he
hath done for them what they could not; and endured
that curse which they deserved, to free them from the
same.
Sec. 71. Of the rcsohition and observations of Heb.
vii. 11, 12.
Yer. 11. If therefore perfection were hy the Lcvi-
tical 2'>^'icsthood {for under it the peojjie received the
law), what further need was there that another priest
shoidd rise after the order of 3Ielchisedec, and not be
called after the order of Aaron f
12. i'br the priesthood beinif changed, there is made
of necessity a change also of the latv.
The sum of these two verses is a demonstration of
the imperfection of the Levitical priesthood.
Thereof are two parts.
In the first, the point itself is laid down ; in the
second, a proof thereof.
Ver. 13, 14.]
GOUGE ON HEBREWS.
12^
The point itself is a priesthood. This is set out
two ways.
1. By the kind of it. 2. By the privilege apper-
taining to it.
In setting down the kind of that priesthood, we are
to observe,
1. The manner of setting it down, by way of sup-
position, in this particle if.
2. The matter whereof it consisteth. This hath
two branches.
1. The persons exercising it, the sons of Levi, im-
plied in this word Levitical.
2. The imperfection of it, implied in this supposi-
tion. If perfection, &c.
The privilege of a priesthood is a relation betwixt it
and the law: under it the law, &c.
This is amplified, (1.) By the persons who received
the law under it, the people.
(2.) By a consequence following upon it, ver, 12.
The proof of the point is from the need of another
priesthood.
Here again we are to observe the manner and the
matter.
The manner of expressing the proof is by an in-
terrogation. What need, &c.
The matter is, (1.) Generally propounded in this
phrase, another priest, &c.
(2.) Particularly exemplified.
The exemplification is in two orders.
The first order is asserted thus, after the order of
Melchisedec.
The other order is removed thus, not called after
the order of Aaron.
The consequence of the foresaid privilege of a priest-
hood, being a relation betwixt it and a law, is a change
of the one with the other. Hereof are two parts.
One taken for granted. The priesthood being
changed.
The other, an inference made upon that grant, there
is made a change, &c.
This is amplified by the necessity of it, of necessity.
Doctrines.
I. A conditional supposition may he the ground of a
contrary conclusion. This supposition, if perfection,
&c., is a ground to prove the priesthood imperfect.
See Sec. 61.
II. There was a priesthood under the laiv. This is
here taken for granted. See Sec. 63.
III. The priests under the law were sons of Levi.
This word Levitical sets out as much. See Sec. 61.
IV. The priesthood under the laio loas imperfect.
This is implied under the consequence inferred upon
this supposition. If perfection, &c. See Sec. 61.
V. A priesthood was used for establishing a law.
This was the reason of this priesthood. See Sec.
63,
VI. The law established by a priesthood is for people s
use. For the people received it. See Sec. 63.
VII. An imperfect priesthood iieeds another. This
is here taken for granted. Sec Sec. 64.
VIII. Nothing may be added to that lohich is per-
fect. This by consequence foUoweth from the apostle's
argument. See Sec. 65.
IX. Christ came in the room of Levi. This also is
here taken for granted. See Sec. 64.
X. Christ's priesthood is after the order of Melchi-
sedec. This is expressly affirmed. See Sec. 66.
XI. Christ loas not after the order of Aaron. This
also is expressly affirmed. See Sec. 66.
XII. 27ie legal priesthood is changed. This is here
presupposed. See Sec. 67.
XIII. The laio and priest depend each on other.
This is the force of the consequence here inferred.
See Sec. 67.
XIV. A laio cannot stand without a priesthood.
This phrase, of necessity, intends as much. See
Sec. 67.
Sec. 72. Of the meaning of the \2)th verse.
Ver. 13. For he of uhom these things are spoken per-
taineth to another tribe, of ivhich no man gave attend-
ance at the altar.
14. For it is evident that our Lord sprang out of
Judah; of which tribe Moses spake nothing concerning
priesthood.
In these two verses the apostle giveth a proof of this
main point, that Christ's priesthood was of another
kind than the Levitical priesthood. His argument
is drawn from the different tribes, whereof the one„
and the other priests were. The grounds of the argu-
ment resteth upon this, that God restrained the priest-
hood, under the law, to the tribe of Levi. None of any
other tribe might be of that priesthood, Num. xviii. 1 ,
&c. Christ therefore being of another tribe, was
not a priest after that order. The first particle ydo,
for, intendeth a reason.
These words, Jp' h Xsysrai, He of ivhom these things
are spoken, are relative. They have reference to him
that was the true priest, whom Melchisedec prefigured ;
and to whom all those excellent things, before men-
tioned of Melchisedec, as a type, most truly and pro-
perly appertained. This was Jesus Christ, who in
the next verse is styled, ' our Lord.' This relative
description of Christ, giveth good ground to apply
that priesthood of Melchisedec, and other excellencies
spoken of him thereabout, to Christ. See ver. 3, Sees.
25, 26, and ver. 4, Sec. 31.
Of the meaning of the Greek word iJ.iTi(Syji%iv, trans-
lated pertaineth, see chap, ii, 14, Sec. 139. Christ
was pleased to associate himself among the people of
God, and that so as to be of one of their tribes.
A tribe, (puXrj, was a company of people that descended
from a distinct stock. Now Jacob or Israel having
twelve sons, so many as descended from each of them
were accounted to make so many tribes, and there-
upon were called * the twelve tribes of Israel,' Gen.
12G
GOUGE ON HEBREWS.
[Chap. VII.
xlix. 28. This word tribe is also by way of resem-
blance, applied to other divisions, of people in other
nations, and translated kindred, Rev. v. U, but here
it is taken in the tirst and proper sense.
This distributive pronoun, irbag, another, hath
reference to the tribe of Levi, so as Christ was not of
that tribe, yet of another. What that other tribe was,
and why he was of that tribe, see ver. 1-i, Sec. 75.
This in general giveth evidence of a great conde-
scension in Christ, who, being one of the glorious
Trinity in heaven, vouchsafed to be of one of the twelve
tribes of Israel on earth.
Of the tribe whereof Christ was, it is said, no vian
gave atlendance at the altar.
An altar was that whereon sacrifices were offered
up. The Hebrew word n2T0, altare, that signifieth
an altar, is derived from a verb, n3T, sacrificavit, that
signifieth to sacrifice. The Greek word here used,
':^-j(!iaa'rr,or^j, is a compound of two nouns, whereof
one signifieth a sacrifice, the other implieth a place to
lay that sacrifice upon. Our English word altar is
taken from the Latin altare, which signifieth a thing
raised on high,^ or so called because it used to be
raised up and set in high places.
This phrase, he rjavc attendance, is the interpreta-
tion of one compound Greek word, Taoffsff^jj/cs, where-
of see Chap. ii. 1, Sec. 6. There is shewed that it
signifieth a serious heeding of a thing, or attending it,
so as it is here fitly translated (jave attendance; such
are said, rtioaihibnv, asaidere,"^ to wait at the altar,
1 Cor. ix. Vd.
The altar is here metonymically put for the priests
offering sacrifices thereon, and the services about the
altar are synecdochically put for all other services ap-
pertaining to that calUng.
Where he saith, no man gave attendance, he speaks
rather of right than of fact ; for Uzziah, of the tribe
of Judah, gave attendance at the altar of incense, 2
Chron. xxvi. IG, but without warrant, and against the
law. He had no right so to do ; he ought not to have
done it.
In this last clause one thing is expressed, that none
of another tribe gave attendance at the altar ; another
is implied, that the priests who were of the tribe of
Levi did give attendance at the altar.
Sec. 73. Of nolintermeddling with things not apper-
taining to us^ hut attending our oivn husincss.
From the foresaid point expressed, that none of
another tribe gave attendance at the altar, we may
well infer this general, that no man ought to meddle
with that ofiico which belongs not to him. When
Christ was desired to decide a controversy betwixt
brothers about their inheritance, he returned this
answer, ' Man, who made me a judge, or a divider
' Altnrc ab adject, alius: quia altis locis excitari solebat.
- UQiJileiiiit. li(is T»» liltt. Proprio commodo invigilore.
—Artst. Polit.
over you?' Luke xii. 13, 14. None could better have
done it; but because it belonged not to him, he would
not do it. ' Every fool will be meddling,' Prov. xx.
3. The apostle calls such ' busy bodies,' and saith
that they ' walk disorderly,' 1 Thes. iv. 11. Another
apostle gives Christians to understand that such
meddling with other men's matters may cause suffer-
ing, but such suffering as a Christian can have no
comfort in, and therefore adviseth that ' none suffer
as a busy body,' 1 Pet. iv. 15. * The wisdom of the
prudent is to understand his' way,' Prov. xiv. 8, and,
' The just man walketh in his integrity,' Prov. xx. 7.
In these and other like places this relative his implieth
that which in special appertaincth to him. Express
in this case is this charge, '.Let every man abide in
the same calling wherein ho was called,' 1 Cor. vii.
20. This is the way to bring quietness to a man ;
thereupon saith the apostle, ' Study to be quiet, and
to do your own busmess,' 1 Thes. iv. IL Well weigh
the direction which the Baptist giveth to those that
inquired of him what they should do, and you shall
find that it tends to this, to have an eye to the par-
ticular duties of their several callings, Luke iii. 10, &c.
See sundry grounds of the equity of this point in
The Whole Armour of God, on Eph. vi. 14, treat, ii.
part i. sec. 4.
Do they swerve from this ruled case who, being of
other callings, give attendance at the pulpit? and
such as, being ministers, give attendance at shops,
farms, and other like places? so they who attend upon
trades, wherein they were never trained up, nor have
any skill ? Many, Absalom-like, pretend to do great
matters if they were in such and such places, 2 Sam.
XV. 4, when they are most unfit so to do, and do the
contrary. From that which is taken for granted, that
they who are of the tribe of Levi gave attendance at
the altar, it followeth that the duties which belong to
our particular places must be carefully performed;
we must be diligent and faithful therein. So were
two of those servants whom the Lord entrusted with
talents, Mat. xxv. IG, 17. So were other servants of
God guided by his Spirit ; and among others, Moses,
and Christ himself. Chap. iii. 2.
Those two encouragements, which are of most force
to quicken any hereunto, are both propounded in the
parable of the talents — the Lord's gracious approba-
tion and bountiful remuneration. Mat. xxv. 21.
It is observable that God frequently manifested
some extraordinary evidence of his special favour to
his servants while they were emploj'ed in their pai*-
ticular callings. The Lord tirst appeared unto Moses
to make known unto him his purpose of advancing
him to be a governor over his people, while he was
keeping the sheep of his father-in-law, Exod. iii. 1,
&c., for this was his particular calling. Thus EHshu
was first called to be a prophet while he was ploughing,
1 Kings xix. 19. The good tidings that old Zacharias
should have a sou, was brought to him while he gave
Ver. 13, 14.J
GOUGE ON HEBREWS.
127
attendance at the altar, Luke i. 11. The first blessed
tidings of our Saviour's birth was brought to shep-
herds while they were keeping their flocks, Luke ii. 8,
&c. Many like instances might be given of God's ap-
probation of men's diligence and faithfulness in their
particular callings.
Of diligence in our undertakings, see Chap. iv. 11,
Sees. 63, 61, and Chap. vi. 11, Sec. 79.
By way of resemblance I may further infer, that as
they of the tribe of Judah had nothing to do with the
ordinances proper to the tribe of Levi, so we Chris-
tians, with the altar and ordinances proper to the
Jews ; we are another people, and have another priest-
hood. We have the gospel and ordinances proper
thereto; upon those we must give attendance. As
they had an altar whereof we had no right to eat, so
we have an altar whereof they have no right to eat,
Heb. xiii. 10.
Sec. 74. Of Christ our Lord.
The fourth verse is added both as another argument
to prove that Christ was not a priest after the order
of Aaron (because he was of the tribe of Judah), and
also as a confirmation of the former argument, that he
was of another tribe ; because he was of the tribe of
Judah, which was another than the tribe of Levi. The
causal conjunction, ya^, shews that it is added as a
reason.
The adjective v^oByjXov, translated evident, is a com-
pound ; properly, it signifieth before-manifest, or ma-
nifest beforehand. So it is translated 1 Tim. v. 24,
25 ; but here the preposition addeth emphasis. The
simple noun, d^Xov, signifieth manifest, 1 Cor. xv. 27 ;
sundry compounds, h.hrfkog, 2 Tim. iii. 9, -/.ara-
hrikciv, Heb. vii. 15, very manifest, which emphasis
our English implieth under this word evident. Hereby
he gives us to wit that it was most clear and unques-
tionable truth.
This title, our Lord, hath reference to Christ.
Lord setteth out his supreme sovereignty, dignity, and
dominion. Hereof see Chap. i. 10, Sec. 128.
This relative, our, hath special reference to the
church, and to the several members thereof. So was
the penman of this epistle, and they to whom he
directed it.
Christ, then, is in special the Lord of the church.
In this sense do the apostles use this correlative our,
joined with Lord, in their salutations. Gal. i. 3, 2
Pet. i. 2 ; in their gratulations, Eph. i. 3, 1 Pet. i. 3;
in their benedictions, Rom. xvi. 24, 2 Cor. xiii. 13;
and on sundry other occasions. Yea, many times
believers do appropriate this relation to themselves in
the singular number; thus, My Lord, Ps. ex. 1, John
XX. 28.
This being taken of Christ, as he is the mediator
betwixt God and man, belongeth unto him sundry
ways; as,
1. By God's ordination ; for God himself saith of
this his Son, * I have set my King upon my holy hill
of Zion,' Ps. ii. 6. And an apostle saith, ' God gave
him to be the head over all things to the church,'
Eph. i. 22.
2. By that redemption which Christ hath made of
his church. He that redeemeth any out of bondage,
is in that respect their lord, Exod. xx. 2. Therefore
these two titles. Lord, Redeemer, are oft joined toge-
ther, Isa. xliii. 14, and xliv. 24.
3. By a mutual compact and covenant betwixt Christ
and his church, as it was of old betwixt God and
Israel. God avouched Israel to be his peculiar people,
and Israel avouched the Lord to be their God, Deut.
xxvi. 17, 18. This was oft foretold by the prophets,
Jer. xxxi. 33, Hosea ii. 23, Zech. xiii. 9. This the
apostle testifieth to be accomplished in the Christian
church, Heb. viii. 10. Christ in and by the gospel
and sacraments offereth himself to be our Lord ; and
we take him so to be by subjecting ourselves to his
ordinances.
4. By the laws and ordinances which Christ hath
given to his church. It is the part of a lord to give
laws, and he is their lord in special to whom he giveth
his laws. But God's word, wherein his laws are con-
tained, is in a peculiar manner given to his church,
Ps. cxlvii. 19, 20. In this respect the church is
styled 'the pillar and ground of truth,' 1 Tim. iii. 15.
5. By a special care which he taketh of his church.
He doth good ' unto all men, especially unto them
who are of the household of faith.' He is ' the Saviour
of all men, specially of those that believe,' 1 Tim.iv.lO.
This special relation doth most of all bind those
who profess themselves to be of the church, carefully
to perform all duties which belong to Christ as a Lord,
and with strong confidence to rest on him as their
Lord, both for provision of all things needful, and for
protection from all things hurtful.
Sec. 75. Of God's performing promise.
Of the fore-mentioned Lord, it is here said that he
sprany out of Judah. The vei'b avariXkoi, exorior,
translated sprang, is for the most part in the New
Testament used to set out the rising of the sun, as
Mat. xiii. 6, James i. 11. A noun, avaroXyj, oriens,
thence derived, signifieth the east, whence the sun
ariseth, Mat. ii. 2. Where a prophet resembleth
Christ to the sun, and speaketh of the rising of the
sun, Mai. iv. 1, the LXX render it with this word in
my text dvanXsi rfkio;. In reference hereunto it may be
here thus translated, our Lord rose. Many expositors
thus take it in this place. Others are of opinion that
the apostle in using this word hath reference to that
title, which in the Old Testament is oft given to Christ,
and translated branch, Isa. iv. 2, Jer. xxiii. 5, Zech.
vi. 12. The foresaid LXX do in all those places trans-
late that Hebrew word TXCi'i, germen, which signifieth
a branch, by the Greek word dvaroXri, which is derived
from the verb here used. In this sense Judah is here
128
GOUGE ON HEBREWS.
[Chap. VIL
respmbled to a stock, and Christtooneof the branches
that sprang out of that stock. In this sense our Eng-
lish translateth the verb dvareTuXxi, sjiraiifj. Ilereb}'
it is evidenced that Christ was a ti"ue man, a Son of
man, man of man.
Judah is hero motonymically put for the tribe of
Judah.
Express mention is made of this tribe of Jndah,
1. To make the argument more clear ; for the tribe
of Judah ^Yas another tribe than the tribe of Levi.
2. To shew that Christ was a royal Priest ; for the
royalty of a kingdom appertained to that tribe by virtue
of Jacob's blessing, Gen. xlix. 10 ; and of God's pro-
mise made to David of that tribe, 2 Sam. vii. IG, Ps.
Ixxviii. G8, 70, &c.
8. To bring to their mind and memory the promise
made to that tribe, and that under the Ibre-mcutioncd
metaphor of a lii(iucli,l?s. Ixxx.l5, Isa. xi. 1, Zcch. iii. 8.
It is more than probable that the apostle had refer-
ence to that promise in using this phrase spraiKj out of
Judah, and we may well from thence infer, that God is
faithful in performing his promises. For this particu-
lar promise of Christ being a branch, brings to our
mind that first promise made to man after his fall
concerning the seed of the woman, Gen. iii. 15, which
being accomplished, what question can be made of any
other promise ? That was the first and foundation of
all other promises. ' All the promises of God in
Christ are yea, and in him amen,' 2 Cor. i. 20 ; that
is, they are all ratified and accomplished in Christ.
God, in accomplishing his promises, is called fa it lij'ul,
Heb. X. 23 ; and true, Rom. iii. 4.
All promises made by God are made on good
counsel, so as he will never repent thereof ; they make
much to the honour of his name, so as no doubt may
be made of his accomplishing thereof.
1. Most heinous is the sin of infidelity, which
questioncth a matter so infallible. See hereof Chap.
Ti. 13, Sec. 100, and ver. 18, Sec. 143.
2. It will be our wisdom to search after God's
promises, and then for strengthening of our faith in
them, seriously to consider the faithfulness of him
who maketh the promises. If a man whom we judge
fiiithful make us a promise, we rely much upon it,
yet many things may intervene, which may make that
man to iiiil ; but nothing can make the faith of God
to fail.
Sec. 7G. Of God's wan-ant for God's irorship.
The apostle's proof that they who were of the tribe
of Judah, had nothing to do about Aaron's priesthood,
is taken from Moses's silence thereabout, thus expressed,
oftcliich tribe Moses spake nothing concerning tlic priest-
hood.
The preposition translated of, especially as it is here
joined with the accusative case, t/j 951', most properly
signifioth to. Ijut the sense will hold the same, whe-
ther we translate it of or to.
Of Moses, see Chap. iii. 2, Sec. 87.
God used Moses to reveal and make known to his
people in that time whatsoever he would have them
to know, so as that which Moses did not speak and
make known to them, was not taken to be the mind or
will of God. The force then of the argument resteth
on this, that by Moses speaking nothing about the
priesthood to be of the tribe of Judah, it appeared that
it was not the Lord's mind that any of the tribe of
Judah should be of the priesthood.
Though this be a negative argument, yet it being
concerning the worship of God, it is a sound concluding
argument.
1. In that Moses spake nothing of it, it appears
that God would not have it to be so. For whatsoever
God would have to be done by his people at that time,
he revealed to Moses, for him to make it known to them.
2. In that God declared nothing of his mind therein,
it followeth that God would not have them that were of
the tribe of Judah to be then his priests. God hath
not left articles of faith, or parts of his divine wor-
ship, to man's invention and discretion. He then
made known whatsoever he would have his church then
believe and practise about his worship. "What since
that time, he would have his church to believe or
practise thereabouts, since that time he hath by his
prophets and apostles made known to his church, and
caused to be registered in the sacred Scripture.
Thus we see that everything wherein and whereby
God is worshipped, must have an express waiTant
from God's word. ' In vain they do worship God,
teaching for doctrines the commandments of men,'
Mat. XV. 9. It is the main scope of the second com-
mandment to have our warrant from God to worship him.
1. No man can tell how God will be worshipped, or
how therein they may please God.
2. Man's heart is very foolish, addicted to outward
toys, as is evident by all manner of superstitions which
are man's inventions.
1. I may use this apostolical argument against that
mass of popish inventions wherein and whereby they
worship God, and I may say, nor Moses, nor anv' other
penmau of Scripture, spake anything concerning such
a kind of worshipping God. Therefore no good
Christian is to join with them therein. What prophet
or apostle ever spake anything of worshipping God
before images, or in an unknown tongue, or in numeral
prayers, or through the mediation of saints or angels,
or by offering the sacrifice of the mass, or by adoring
relics, or by crossing themselves, or by sprinkling
of holy water, or by other sacraments than baptism
and the Lord's supper, or by pilgrimages, or by going
barefoot, or by wearing shirts of hair, or by forbearing
flesh, or by vowing perpetual continency, voluntary
poverty, regular obedience, or tying themselves to
nunneries, friaries, abbeys, and such like places of
retirement, or by making themselves hermits and
anchorites, or by visiting the holy land, or doing other
Ver. 13-15.]
GOUGE ON HEBREWS.
120
like human "inventions. These and thousands more,
which they pretend to be matters of great devotion,
and parts of God's worship, are nowhere spoken of
in God's word, therefore no more acceptable to God
than Uzziah's offering incense, 2 Chron. xxvi. 19.
2. Let us learn to search God's word concerning
matters of his worship, and what we find prescribed
therein, in faith perform, but let us take heed of all
mere human inventions. A man can have no com-
fort in anything concerning God's worship, of which
God's word speaketh nothing.
Sec. 77. Of maVing points more and more clear.
In the fifteenth verse there is another argument to
prove that Christ's priesthood was not after the order
of Aaron's.
The former argument was taken from the different
tribes whereof Christ and Aaron were. See Sec. 72.
This, from the different order of Christ's and
Aaron's priesthood.
This first clause, and it is yet far more evident,
sheweth that another argument is here produced. Of
the former argument, he said, It is evident, ver. 1.
Of this, it is yet far more evident.
Of the Greek adjective translated evident, see ver.
14, Sec. 71.
Of this emphatical comparison, far more, see Chap,
ii. 1, Sec. 5, and Chap. vi. 17, Sec. 131. The word
intendeth an extension of the point to which it is
applied. It is interpreted according to the matter in
hand, as, ynore' earnest, Chap. ii. 1 ; more abundantly.
Chap. vi. 17 ; far more, in this text.
Of this adverb yet, see ver. 10, Sec. 5S, and ver.
11, Sec. 64. Here it hath reference to a former evi-
dence, and it implieth that the point in hand had by
the former argument been made clear, and that by
this argument so much more evidence was added as
made it more clear.
This heaping up of these emphatical words, evident,
far more evident, yet far more evident, do demonstrate
that weighty points are to be made more and more
clear. Argument is to be added to argument, and
the latter argument more clear than the former.
Thus did this apostle in setting out the deity of Christ,
see Chap. i. 5, Sec. 63, and ver. 6, Sec. 77. The
like he doth about the vigour of faith, Heb. xi. 1, 2,
&c.
This is useful both in regard of men's understand-
ing and judgment, and also in regard of their heart
and affection.
1. Many proofs, the latter being clearer, are of the
more force to enlighten men's minds, and convince
their judgments of the truth and equity of a point.
They are as many lights brought into a room, which,
by their number, make everything seem more clearly.
By one argument men may be brought to say, it is
evident, but by many, it is far more evident.
2. The heart and affection is much more easily
Vol. II.
wrought upon, when the judgment is more clearly en-
lightened and thoroughly convinced. The under-
standing is a guide to the other faculties of the soul.
The light thereof discovers all starting-holes ; but if
the judgment be not well informed and thoroughly
convinced of the truth and equity of that which is de-
livered, the most pithy exhortations and powerful
persuasions will be but as water poured upon a stone.
Some that have been vehement and earnest in their
exhortations, persuasions, yea, and denunciations of
judgments, extending their voice, clapping their hands,
beating the desk with their fist, stamping with their
feet, and sweating in their whole body, have yet little
moved their auditory. One reason may be want of
convincing their judgments. When this is once done
the heart will soon be wrought upon. While ministers
are, in a doctrinal way, clearing the points they have
in hand, and soundly proving the truth and equity of
them, by argument upon argument, the hearts of
hearers are oft wrought upon before the preacher
Cometh to his application. Then one word of ex-
hortation or reprehension may more prevail than
thousands without such a preparative.
See. 78. Of the meaning of these icords, ' For that
after the similitude of Melchisedec there ariseth another
priest.'
The Greek conjunction u, translated for that, is
conditional. Most usually and properly it signifieth,
and is translated, if. But it is also used as a causal
conjunction, and made the ground or cause of that
which is said or done, as where it is said, * If we this
day be examined,' Acts iv. 9, the meaning is, because
we are examined. So here, for that, or because.
Where the apostle speaketh of Christ's priesthood in
reference to Melchisedec, six times he useth this word
rdt,iv, order, four times before this place, namely,
Chap. V. 6, 10, Chap. vi. 20, and ver. 11 of this
chapter; and twice afterwards, namely, ver. 17, 21.
But here he useth the word o/MtoryiTa, similitude, or
likeness.
Of the derivation of the Greek word, see Chap. iv.
15, Sec. 90.
These two words, order and similitude, explain each
other.
The former sheweth that the priesthood whereof
he speaketh is a warranted priesthood, appointed, and
set every way most decently.
The latter sheweth that all the excellencies spoken
of Melchisedec appertain to Christ ; see ver. 3, Sec.
24.
As Christ was after the order of Melchisedec, so in
all the excellencies of Melchisedec he was like him ;
yea, he was the truth and substance of them all.
This likeness of Christ to Melchisedec was as the
likeness of a body to the shadow. Christ was not only
like Melchisedec in surpassing excellencies, but also
he was a true priest, after that very order.
130
GOUGE ON HEBREWS.
[Chap. VII.
Of tho Greek verb aviararai, exoritur, translated
arisrtli, sec ver. 11, Sec. G4.
The present tense, ariseth, here used, implicth a
present and continual being of Christ's priesthood,
after the abolishing of the Levitical priesthood ; for
under this phrase, t^iv; eVjso:, aiiuther priest, tho
Lord Jesus is intended.
This adjective another, is used by way of distinc-
tion from Aaron. So much is plainly expressed iu
the latter end of the eleventh verse, thus, ' that
another priest should rise after the order of Mclchisedec,
and not be called after the order of Aaron.' Christ
in person was another than Melchisodec ; yet in ofhco
he was after his order. But he was another than
Aaron in person, iu order, in office, in efficacy, and
sundry other ways.
That Christ's priesthood was of another kind than
Aaron's, is shewed, ver. 11, Sec. GO.
That Christ was like Melchisedcc in all his excellen-
cies is manifested, Chap. v. G, Sec. 30, Chap. vii. 3,
Sec. 24.
Sec. 70. 0/ the resolution and observation q/Heb.
vii. 13-15.
Ver. 13. For he of whom these things are spoken
pertaineth to another tribe, of which no man gave
attendance at the altar.
14. For it is evident that our Lord sprang out of
Judah ; of ivhich tribe Moses spake nothing concerning
the priesthood.
15. And it is yet far more evident : for that after
the similitude of Mtlchisedec there ariseth another pjricst.
In these three verses it is proved that Christ's
priesthood was not after the order of Aaron. The
proofs are two.
The first proof is taken from the distinction of
tribes. This is,
1. Propounded, ver, 13; 2, confirmed, ver. 14.
In the proposition there is,
1. A description of Christ by a reference to things
before mentioned, thus, he of idiom these things are
spoken.
2. An expression of the argument, wherein we have,
1. The kind of proof, he jjcrtaineth to another
tribe.
2. The gi'ound thereof. Here,
1. One thing is expressed, of which no man gave
attendance, itc.
2. Another is implied, that they of the tribe of Levi
gave attendance at tlie altar.
In the confirmation two points are to be observed :
1. The manner of bringing it in, it is evident.
2. The matter whereof it consisteth. Hereof are
two parts :
1. An exemplification of tho tribe whence Christ
epranp. Here arc distinctly noted :
1. The stock, Judah; 2, the branch, our Lord ;
3, his manner of coming fi'om thence, he sprang.
2. A manifestation of the reason why they of Judah
attended not at the altar.
The reason is taken from Moses's silence there-
abouts, he spake nvtJting about that matter.
The second proof is taken from distinction of orders.
Here note, 1. The manner of bringing iu the proof.
It is yet far more erident.
2. Tlie matter of the proof ; which is,
1. Generally expressed, there ariseth another priest.
2. Particularly exemplified, after the similitude of
Melchisedcc.
Doctrines.
I. The excellencies spoken of Melchisedec belong to
Chrid. The things before spoken were excellencies
of Melchisedec. Uut here it is said concerning Christ,
he of whom these things are spoken. See Sec. 72.
II. Christ ivas of one of tlie tribes of Israel. This
is here taken for granted. See Sec. 72.
III. None ought to intermeddle with others' function.
They who are of another tribe, might not meddle with
the function that belonged to Levi. See Sec. 73.
IV. Our oion calling is to he attended upon. This
phrase, gave attendance, implies as much. See Sec.
73.
V. Proofs must be clear. This I gather from the
apostle's premising this phrase, it is evident. See
Sec. 74.
VI. Christ is a Lord. This very title is here given
to him. See Sec. 74.
VII. Christ is in special the Lord of the church.
This is implied under this relative, our. See Sec.
74.
VIII. Christ was man of man. As a branch he
sprang out of a human stock. See Sec. 75.
IX. Christ tvas of the tribe cf Judah. This is
plainly expressed. See Sec. 75.
X. What about God's worship is not revealed from
God, ought not to be done thereabout. Because Moses
spake nothing of the tribe of Judah concerning the
priesthood, therefore none of Judah was to meddle
with those duties of God's worship. See Sec. 7G.
XL \Yeighty points must be made more and more
clear. Thus much is intended under this phrase, and
it is here far more evident. See Sec. 77.
XII. Christ is another priest than Aai-on was.
This relative, another, is spoken of Christ as dis-
tinguished from Aaron. See Sec. 78.
XIII. Christ is like to Melchisedec. He is here
said to be after his similitude. See Sec, 78.
Sec. 80. Of the meaning of these tcords, ' Who is
made not after the laiu of a carnal commandment,'
Hub. vii. 16.
Ver. IG. Who is made not after the law of a carnal
commandment, hut after the jjower of an endless
life.
The first proof of the imperfection of the Levitical
priesthood was taken from the mutability thereof. See
Ver. 16.]
GOUGE ON HEBREWS.
13J
Ter. 11, Sec. 61. A second proof is taken from the
weakness of that priesthood, which was supphed by
the powerful efficacy of Christ's priesthood. These
two points are handled, vers. 16-19.
This relative phrase, o; ysyoi/s, u-lio is made, hath
reference to Jesus Christ, that other priest mentioned
in the end of the former verse.
He is said to be made, in that he was appointed
and deputed to his function. See Chap. v. 5, Sec.
14, in the end.
The more to commend Christ's priesthood, the
apostle removeth from it such things as appertained
to the Levitical priesthood, but were far before this
other priesthood, therefore he saith negatively, nol
after the law, &c.
The noun 'JofMov, translated laio, is derived from a
verb, n'MM, distrihuo, that signifieth to give, or to dis-
tribute, or to govern, for a law sheweth what is one's
own, or what belongs to him. And by it men are
governed.
The other noun, ivroXri, translated commandment,
cometh from a verb, lv-sAXofj,ai, mando, that signifieth
to command, John sv. 14, and it implieth a declara-
tion of his will, who hath power and authority to com-
mand.
See a distinction betwixt law and commandment,
ver. 5, Sec. 38.
Law is a more general and comprehensive word
than commandment.
It is indefinitely used for all, or any, of those things
which were by God given in charge to his people.
Commandment is here restrained to such ordinances
as concerned the Levitical priesthood. It is metony-
mically put for the things commanded or enjoined
thereabouts. Though those things were man}^ and
delivered at sundry times, yet the singular number,
commandment, is used to shew :
1. That they were in general all of one kind.
2. That they were all alike carnal.
3. That they all lived and died together.
This epithet, (Sapxixog, carnal, is derived from a
noun, eocp^, caro, that signifieth flesh, 1 Pet. i. 24.
It is therefore translated y/es/t/(/, 1 Pet. ii. 11.
In the New Testament it is applied three several
ways.
1. By way of commendation. Thus it signifieth
that which is soft and pliable, as ' fleshly tables of the
heart,' 2 Cor. iii. 3. There is a little difi"erence in the
Greek word, aa^xhaig, translated fleshly, but it cometh
from the same root the other doth.
2. By way of detestation, and that in four respects,
as when it sets out,
(1.) Man's natural corruption, Rom. vii. 14.
(2.) A childish disposition, 1 Cor. iii. 3.
(3.) A politic and crafty intention, 2 Cor. i. 12.
(4.) A puffing humour, making men rest on weak
means, 2 Cor. x. 4.
3. By way of diminution. Thus the goods of this
world, in opposition to spiritual gifts and graces, are
called carnal, Rom. xv. 27, 1 Cor. ix. 11.
Carnal things are much inferior to spiritual.
Thus this epithet carnal is here used. For as the
goods of this world are not in themselves evil, but,
compared with spiritual graces, very mean, small or
no account to be put upon them, so the legal com-
mandment about Aaron's priesthood was not evil in
itself, but compared to the spiritual excellencies of
Christ's priesthood, very mean, of no esteem, no way
to come into competition with them.
Thus is the foresaid commandment called carnal, by
way of diminution.
In the New Testament, carnal is oft opposed to
spiiilual, Rom. vii. 14, and xv. 27, and 1 Cor. iii. 1.
If therefore we take a view of the transcendent excel-
lency of that which is spiritual, we shall the better
discern the diminution of this epithet carnal.
That which is spiritual is,
1. Internal, in the spirit and soul of man.
2. Divine, wrought by the Spirit of God.
3. Heavenly, coming from above.
4. Firm and stable, that cannot be removed.
5. Durable and perpetual, that never vanisheth.
In opposition hereunto things styled carnal are,
1. External, concerning the outward man.
2. Human, wrought by man.
3. Earthy, of things here below.
4. Alterable, which may be changed.
5. Momentary, which lasteth but for a time.
In all these respects was the foresaid command-
ment carnal.
Sec. 81. Of the ceremonial law as a carnal com-
mandment.
The foresaid epithet given to the commandment
whereby the Levitical priesthood was established, shew-
eth plainly, that the Jews' religion was but a carnal
religion, consisting of outward, earthy, alterable, mo-
mentary matters, made with men's hands. The mean-
ness thei'eof is further manifest by other epithets, as,
1. That it was flesh, Gal. iii. 3. Flesh implieth
a greater diminution than carnal. It sheweth that it
consisted of a putrefying matter.
2. The Jews then are said to be in bondage under
elements, Gal. iv. 3. Those ordinances are styled
elements, in that they were the horn-book (as we
speak), or ABC, in comparison of the deep mys-
teries which are i-evealed and learned by the gospel.
Under them men are said to be in bondage, in that
they were as children, or schoolboys, kept under a
mean and strait discipline.
3. Those elements are called iceak and beggarly
Gal. iv. 9, in that they had nothing in them that
could make them thrive in grace, and be rich in God.
4. They are styled shadows, Col. ii. 17, which of
themselves have no substance, but carry only a show
and appearance of a body.
U-2
GOUGE ON HEBREWS.
[Chap. VII.
Take a view of the particulars comprised under the
foresaid coniniandmeut, and you shall find it to bo
such a commaudment as hath been set forth. Some
of the particuh\rs are these ; —
The tabernacle, made of linen, stufls, skins, and
boards ; the ark mercy-seat, cherubims, table and
candlestick, made of gold ; the incense and oil made
of spices, and shew- bread made of Hour, the altars
and layers made of brass ; the high-priest's robes, and
other priests' garments ; were not these, and the
other like to these, external, earthy, alterable? Their
8acrifices, were they not of beasts and birds ? See
ver. 11, Sec. Gl.
Ohj. Excellent ends of the ceremonial law are
set down, ver. 12, Sec. G8. How then can this com-
mandment bo carnal '?
Ans. It may be considered two ways : 1, simply ;
2, comparatively.
The simple consideration admits also a distinction.
For,
1. The ceremonial law being instituted by God, as
the outward part of his worship, and prescribing
types of Christ the truth, may be accounted spiritual
and divine ; and thus it was had in high account
amongst saints, till all things typified thereby were
accomplished in Christ.
2. That law consisting of external matters specified
before, those external things, separated from Christ,
the divine and spiritual truth, was but carnal. In
this respect the Lord saith, * I will take no bullock
out of thy house,' &c., Ps. 1. 9; and to the Lord
it is said, ' Sacrifice and oflering thou didst not de-
sire,' &c., Ps. xl. 6.
Comparatively, and that in opposition to the gospel,
it was indeed a carnal commandment, especially as
it was used for justification and salvation, through the
observing of it, whether joined with Christ or ex-
cluding Christ.
Sec. 82. Of men s carnal disposition in ivo) shipping
God.
That which hath been said of the carnal command-
ment, discovereth the carnal disposition of sons of
men. As most Jews, before and after Christ, doated
upon the ceremonial law as it was carnal, so the
Gentiles in all ages had a kind of worship, but merely
carnal, in external, earthly ordinances. Yea, many
Gentiles, converted by the gospel to the Christian
faith, much doated upon carnal ordinances, (Jal. iii.
1, &c. Cast your eyes throughout the world, and
take notice of the worship of several nations, and
you shall find it to be a carnal worship.
Papists exceed herein. Their religion is merely
carnal. It consistcth in outward rites : as in erect-
ing curious images and manifold altars, in array-
ing priests with glorious copes, in j^ompous proces-
sions, in melodious music, in abundance of tapers,
in sprinkling water, in magical crossings, in nume-
ral prayers, in mimical gestures, and a thousand
others.
These are carnal in tlieir kind and use.
1. In their kind. They are outward, and mere
inventions of man.
2. In their use. They arc all in an unknown
tongue ; yet their whole service consisteth herein.
Fitly is that church resembled to a woman upon a
scarlet-coloured beast, arrayed in purple, &c.. Rev.
xvii. 3. This is that glorious religion which is so
much admired and followed in the world.
If the extent of this epithet carnal be duly weighed,
many professors of the true reformed religion will be
found to be of carnal dispositions, in that they con-
tent themselves with a carnal serving of God, and
observing Christian ordinances carnally. For how-
soever the ordinances that ^we use, as assembling
together to worship God, prayers, thanksgiving, read-
ing, expounding and preaching the word and hearing
the same, administering and partaking of the sacra-
ments, be ordinances warranted by the gospel, and
so spiritual and excellent in their kind as never
better to be expected while the world stands ; yet as
men content themselves with a mere outward per-
forming of them they are made carnal, and prove to
be but ' bodily exercises which profit little,' 1 Tim.
iv. 8.
Sec. 83. Of the mean in ft of these irords, ' But after
the power of an endless life.'
This clause, hut after the power of an endless life, is
added in opposition to that which was said of the
carnal commandment, as is evident by this conjunc-
tion of opposition, aXh.a, but.
This last clause is spoken of Christ's priesthood ;
that is it which was ' after the power of an endless
life.'
He calleth the word whereby Christ was made
priest d-Jva/jLig, power, in that Christ's priesthood had
a virtue, efficacy, and power, to eflect, and that to the
full, all the things for which it was ordained : as to
cleanse from sin, to reconcile to God, to justify our
persons, to sanctify us throughout, and eternally to
save us.
These ends of Christ's priesthood are comprised
under this word ^w55b, life, so as that which the
apostle saith of the gospel, Rom. i. IG, may be here
fitly applied to Christ's priesthood, * It is the power
of God unto salvation ;' it is a divine power ; a
power that can and will eflect what it undertaketh.
The Greek epithet axaraX-jrou, translated endless,
is a double compound. The simple verb, Xvoo, solvo,
signifioth to loose, John i. 27. The first compound
xara'Kvo, destruo, signifioth to destroy, Acts vi. 14. This
double compound axaraXurou being with a privative
preposition, a, signifioth that which cannot be dis-
solved or destroyed, but ever remaineth the same; and
in that respect is fitly translated endless.
i
Ver. 17, 18.]
GOUGE ON HEBREWS.
133
This epithet is here used in distinction from or
opposition to our body, which is thus described, ' our
earthly house of this tabernacle,' whereof it is said
that it may be ' dissolved,' 2 Cor. v. 1.
Here are three distinct points, wherein the excel-
lency of Christ's priesthood is commended, and
whereby a supply is made of those things which the
Levitical priesthood could not do.
1. That it was a priesthood of power. In which
respect it is said of this priest, ' He is able to save
them to the uttermost that come unto God by him,'
ver. 25. Thus may we safely and securely rest upon him.
2. Christ's priesthood brings to life. His power
tends to this, even to save, ver. 25.
3. The life which Christ brings men unto is indis-
solvable. In this respect it is styled ' an inheritance
incorruptible [afdaorov) and that fadeth not away
{aiMaoavTov), 1 Peter i. 4, and a crown of glory that
fadeth not away,' aiJ.a^a\tTmv 1 Peter v. 4. The latter
epithet thus translated, that fadeth not atoay, is the
name of a flower called amarantus, which is said to
continue fresh and flourishing winter and summer.
The word amarantus, according to the Greek notation,
signifieth that which fadeth not.^ A crown or gar-
land made of such flowers was counted a not fading
crown or garland.
The foresaid benefit and efi'ect of Christ's priest-
hood is a strong motive to make us patiently endure
the changes and alterations of this life. They are but
for a time. After a little enduring, we shall come to
a settled and immutable estate. 'Our light afiiiction,
which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory,' 2 Cor. iv.
17.
This also is a great encouragement against death
itself. Sooner or later ' our earthly house of this
tabernacle shall be dissolved ;' but then we have a
building that cannot be dissolved, 2 Cor. v. 1.
Sec. 84. Of the meaning of the 11th verse.
Ver. 17. For he testifeth, Thou art a priest for ever,
after the order of Melchisedec.
This verse is added as a proof of that everlasting
power, virtue, and efficacy of Christ's priesthood, which
is asserted in the latter part of the former verse.
To make the proof to be the more heeded, the
apostle premiseth the ground of his proof, which is a
divine testimony. He sets it down indefinitely thus,
H,aoT\j^iT, he testifieth, meaning the Holy Ghost ; for
the testimony is expressly set down in sacred Scrip-
ture, concerning which the apostle useth this phrase,
the Holy Ghost saith, chap. iii. 7.
The confirmation, being taken out of sacred Scrip -
' 'A^ajavroj, flos est qiii non marcescit. — Plin. 'A/xa^avr,v^i
ari(pa.toi, coronaj quse fiunt ex amaranto. Amarautum corunis
solebant adhibere.
Ut quum contexunt amarantis alba puellffi
lAVi\z,.—Tibull. lib. iii. El. 4.
ture, is demonstrated to be a very sound one. Chap. i.
5, Sec. 46.
Of the manner of quoting it, without naming author,
book, chapter, and verse, and of the emphasis of this
word testifieth, see Chap. ii. 6, Sees. 50, 51.
The apostle's argument, to prove the perpetual
efficacy of Christ's priesthood, is taken from the kind
of priesthood after which Christ was.
Herein two branches make much to the proof of the
point :
One is the excellency of Christ's priesthood, which
was after the order of Melchisedec, and thereupon con-
sisted not of such carnal things as Aaron's priesthood
did. See ver. 4, Sec. 31, and ver. 11, Sec. G6.
The other is the perpetuity of Christ's priesthood,
expressed in this phrase for ever. By this means it
hath a power to make us partakers of an endless life.
See ver. 3, Sec. 26.
Of a further opening of this description of Christ's
priesthood, see Chap. v. 6, Sec. 28, &c.
Sec. 85. Of the meaning of the ISth verse.
Ver. 18. For there is verily a disannulling of the
commandment going before, for the iveakness and un-
profitableness thereof.
This verse is inferred as % consequence following
upon the establishing of Christ's priesthood. This
causal conjunction, ya^, for, doth sometimes point at
a consequence, as ver. 12, Sec. 67.
The consequence is a disannulling of the former car-
nal commandment, for two opposite laws cannot stand
together. Gal. v. 2-4.
To add the more force to this consequence, he in-
serteth this adverb of asseveration, /xiv, verily. See
ver. 5, Sec. 37.
That which before, ver. 12, Sec. 67, was termed
/MirddKr/;, a change, is here styled a^sryjir/;, a dis-
annulling. .Disannulling implieth a plain abrogation
and clean taking away of a thing.
How far the commandment here intended is dis-
annulled, see ver. 12, Sec. 68.
This phrase, TDoa'/ovffric, going before, is the inter-
pretation of one compound particle, and properly
translated according to the true meaning thereof. _
The commandment concerning the Levitical priest-
hood is here said to go before in reference to Christ's
priesthood.
The Levitical priesthood was a type of Christ's ;
therefore the commandment concerning that must
needs, even in time, go before this, for this succeeded
that, to accomplish what that could not.
Weakness and unprofitableness imply two reasons
of disannulling the foresaid commandment.
Of the derivation of the Greek word to ackng, trans-
lated weakness, see Chap. iv. 15, Sec. 89. The word
there used is a substantive, and this an adjective, but
both from the same root ; and this adjective, being of
the neuter gender, is as a substantive.
134
GOUGE ON HEBREWS.
[Chap. VII.
The weakness here spoken of consisted in this, that
that law was utterly unable hy itself, and by strict ob-
servance of the rites thereof, to do that which was
needful to he done, namely, to make the observers per-
fect.
This word is translated impotent, and applied to him
that was born a cripple. Acts iv. 9. It is also trans-
lated, according to the composition of it, without
streiKjth, and applied to a natural man's condition,
Rom. V. G. In this respect the ordinances of this
law are called iirtilc elements, Gal. iv. 5).
The other word a'/w^sXs;, translated unprofitable, is
also a compound, and an adjective used as a sub-
stantive.
The simple verb dj^tXiu), signifieth to profit, Rom.
ii. 25 ; from thence an adjective upiXi/iog, signifying
profitahle, 1 Tim. iv, 8.
This compound with a privative preposition, a, hath
the force of a negative. So it is used, Titus iii. 9. It
implieth that though a man be zealous of the law, and
take much pains, and be at great cost thereabouts, yet
he shall get nothing thereby, but lose all his pains and
costs : all will be in vain. Therefore these two
epithets are joined together, avoi^EXs/^ xa/ (idraioi, nn-
projitahle and rain, Titus iii. 9. The apostle found
this true by experience ; for after he had set forth his
zeal about the law, and declared how blameless he
was, touching the righteousness which is in the law,
he addfth, ' What things were gain to me, those I
counted loss and dung,' Philip, iii. G-8.
The negative is frequently used of such things as
are here called unprofitable. Thus, ' meats which have
rot profited them v.hicli have been occupied therein,'
Heb. xiii. 9 ; * bodily exercise' (that is, external per-
formances of duties of piety) * profiteth little,' 1 Tim.
iv. 8 ; ' the flesh profiteth nothing,' John vi. 63 ;
that is, an external apprehension and observation of
things spiritually meant.
These two epithets, iccalnicss and unprofitableness,
do much aggravate the folly of those who doat on
carnal ordinances, which cannot be but weak and un-
profitable ; and when men have spent themselves
thereupon, if thev look ' on the labour that they have
laboured to do, they will behold all to Le vanity and
vexation of spirit,' as the wise man complaineth of the
works that he had wrought, Eccles. ii. 11.
These fools arc set down in their ranks, Sec. 82.
Sec. 8G. Of the meaninrj of these words, '■for the law
made nothivg perfect'
Ver. 19. For the laiv made nothinff perfect, hut the
bringing in of a better hope did ; hy the which we draw
nigh unto God.
In this verse an evidence is given of the weakness
and unprofitableness of the Levitical law, which is
this, that o'jhiv eri7.iic>jS':v, it made nothing perfect. What
is meant by perfection hath been shewed, ver. 11, Sec.
61. If we put the apostle's argument into a sjllo-
gistical form, the point intended by the apostle will
appear to be most clear, thus :
That law which makes nothing perfect is weak and
unprofitable ;
But the law of the Levitical priesthood makes
nothing perfect; therefore it is weak and unprofitable.
The force of the argument lieth in this, that it is
the end of a law to make those to whom it belongeth
perfect. Now that law which cannot eflfect that which
is the main end thereof, must needs be weak and un-
profitable.
To make perfect, so as is here intended, namely, to
work and accomplish all those graces that may bring
men to glory, is above the power of any external thing
done by man. To work such perfection of grace as
may bring to perfect glory is a divine work, and cannot
be effected but by a divine power, even the power of God
himself.
He here useth a word of the neuter gender, ohhh,
nothing, as being most fit to set forth an universality ;
but he intendeth thereby men's persons, as if he had
said no man. Thus the neuter gender is used to set
out persons. Job vi. 37-iO. ' All (Tav) that the Father
giveth me,' and ' every one (era;) which seeth the Son.'
Upon that which hath been said of the weakness
and unprofitableness of the law of the Levitical priest-
hood, and upon the foresaid ground hereof, the posi-
tion of papists about sacraments conferring grace, ex
opere operato, by the work done, appeareth to be false
and heretical. The sacraments which the Jews had,
are comprised under that law. In regard of the ex-
ternal work, What have the sacraments of the New
Testament more than the sacraments of the Old ?
They are all institutions and ordinances of God, and
external parts of his worship, and appointed in general
to the same ends ; namely, to keep men in obedience,
to strengthen their faith, and testify their repentance.
They all have the same spiritual object and thing signi-
fied. The Jews in their sacraments ' did eat the same
spiritual meat, and drink the same spiritual drink,' 1
Cor. x. 3, 4. The dillerence was in the manner of
setting out Christ, the thing signified. They were
types of Christ to come, and set him out more ob-
scurely ; ours are memorials of Christ exhibited, and
set him out more clearly. In that power which they
give to sacraments, they make them plain idols, for
they attribute to them that which is proper to God.
To make perfect is to regenerate, justify, and sanctify
men ; but all these are the work of God, John i. 13 ;
Isa. Iii. 11 ; Rom. i. 4.
Sec. 87. Of Christ's bringing in a better hope.
To shew that though the law could not make per-
fect, yet God left not his church without all hope of
being made perfect, the apostle declaroth a means that
can do it. This he bringoth in by the conjunction of
opposition, 6'-, bid ; and that to amplify the power of
this means, which could do that that the law could not.
Ver. 19.]
GOUGE ON HEBREWS.
135
The means is thus set down, the bringing in of a
better liojoe.
The Greek word l^siffayuyr}, translated bringing in,
is a double compound. The simple verb, dycj, duco,
signifieth to bring, Mat. xxi. 2. The simple compound
iiGuyu, induco, to bring in, Luke xiv. 21. The double
compound i-s/adyoj, sitperindnco, to superinduce, or to
bring in upon another. There is a double emphasis
in this word, bringing in.
1. In that the abstract or substantive is used. He
doth not say, ' it doth bring in a better hope,' or, ' is
the bringer in thereof,' but, ' the bringing in,' which
implieth that Christ's priesthood doth this, and that
nothing but Christ's priesthood can do it.
This work is appropriated to this office.
2. In that a double compound word is used. The
Grecians use this double compound for such things as
are brought in from another place, over and above that
which is at home, or in their own country ; as wines,
oranges, spices, and other such commodities, as are
not in our own countries, but brought to us out of
other countries.
This word then implieth that Christ is such a
bringer of a better hope, as cometh from another order
and kind of priesthood than Levi's.
Fitly is this word here used, to shew that the power-
ful means here spoken of is brought upon the disannul-
ling of the former, to efiect that which the former
could not. This emphatical word is found only in
this place of the New Testament.
That which is here said to be so brought in, is
stj'led, -/.osiTTuv sX'Tric, a better hope.
Hope is here metonymically put for the cause of
that hope, which was the priesthood of Christ. This
he styleth hope in a double respect.
1. In reference to the time wherein David made
known the excellency of this priesthood. Then it was
to come, and hoped for.
2. In reference to that perfection which is, and
shall be, effected by Christ's priesthood. This is to us,
while here we live, to come, and hoped for. For
heaven, where all things are made perfect, is the hope
of believers. See Chap. vi. 18, Sec, 118.
Of hope, see Chap. iii. 6, Sec. 62.
Under this phrase, the bringing in of hope, Christ's
priesthood is comprised, for that is the ground of hope.
The law proving bankrupt, man's hope was gone. As
when a supposed able man, having undertaken to do
some great work, as to erect a college or hospital,
faileth in his estate, or ability to accompUsh that work,
men's hope of having it eflected faileth. But Christ's
priesthood being established in the room of the Levi-
tical priesthood, another and surer ground of hope is
given. Thus is Christ's priesthood ' the bringing in
of a better hope.'
The foresaid hope is called belter in two respects.
One in regard of the matter, or things hoped for.
By the Levitical priesthood nothing could be hoped
for but legal purifications, outward privileges, and
earthly inheritances. Such blessings as are promised,
Lev. xxvi. 4, &c., Deut. xxviii. 1, &c. But by Christ's
priesthood all manner of spiritual graces here, and
eternal glory hereafter, are hoped for.
The other in regard of the manner of revealing the
spiritual and heavenly things hoped for, namely, more
immediately, more perspicuously, more efficaciously
than under the law.
It cannot be denied, but that all true saints, even
under the law, had the hope of the spiritual and
eternal things here intended. For ' Jesus Christ is
the same yesterday, and to day, and for ever,' Heb.
xiii. 8 ; and that both in regard of God's promise,
which is as sure as the performance itself, and also in
regard of the efficacy of all that Christ did and endured
for man's redemption, which was as effectual to purge
Adam's sins as it shall be to purge the sins of the
last man that shall be purged.
Under the law Christ was the bringing in of a better
hope, because the promise which was made of him,
made them to hope for better things than the law
could afibrd unto them.
Thus Abraham, and all the holy patriarchs, pro-
phets, and saints under the law, ' looked for a city
whose builder and maker is God ; ' they ' desired a
better country, that is, an heavenly,' Heb. xi. 10-16.
This better hope was grounded on Christ, who was
promised unto them, and confirmed in the legal rites.
But now under the gospel, Christ hath actually per-
ibrmed all things that were promised and foretold
under the law ; and by the revelation of Christ in the
gospel, the whole counsel of God is most clearly and
perspicuously opened. So as now ' we all with open
face behold, as in a glass, the glory of the Lord,' 2
Cor. iii. 18. As the hope which we have by Christ's
priesthood is better, so the covenant and testament
ratified thereby, and promises depending thereon, and
sacrifices appertaining thereto, all better, ver. 22, chap,
viii. 6, and ix. 23 ; Hereupon Christ's blood is said
to ' speak better things,' chap. xii. 21; and God is said
to have ' provided some better things for us,' chap.
xi. 40.
The principal point here intended is, that by Christ's
priesthood is efiected to the full, what could not be
effected by the Levitical priesthood. Oft doth the
apostle observe this point ; for where he noteth a defect
in that priesthood, he sheweth a supply in this, as
here in this text, and vers. 16, 23, 24, 27, 28, and
chap. ix. 9, &c. This was long observed before by
David, Ps. xl. 6-8.
This gives a demonstration both of the excellency,
and also of the necessity, of Christ's priesthood.
The excellency thereof appears in this, that it doth
that which no other priesthood before it could do.
The necessity is this, that that which must needs
be done to bring man to happiness, was done thereby
to the full.
I3t)
GOUGE ON HEBREWS.
[Chap. VII.
Sec. 88. Of the privilege of Christ's priesthood,
whereby we draw near to Hod.
Au efl'oct and proof of the foresaid bringing in of a
better Lope, is added as au especial privilege of Christ's
priesthood.
This relative, hi rig, by the xvhich, may have reference
to this word, i'^ncayuyri, tlie bringing in, or to the
word, iXmdog, hope. They are all of the same gender,
number, and person.
The former reference sheweth that Christ's priest-
hood is the ground of our access to God.
The latter, that our hope, resting thereupon, puts
us on to draw nigh to God.
Both references tend to the same end. For Christ's
priesthood is the ground of our drawing nigh to God,
because we hope thereon ; and our hope makes us go
to God, because it is fixed on Christ's priesthood.
To say that we are justified in the blood of Christ,
and to say we are justified hj faith in the blood of
Christ, intends one and the same thing.
This verb, syyi'C^ofiiv, ti> draic nigh, is in Greek derived
from an adverb, iyyvg, prope, that signifieth nigh, or
7icar, Mat. xxiv. 32, 33.
It is applied to times, Mat. xxi. 34 ; to things,
Luke xxi. 20, 28 ; and to persons, Luke xxii. 47.
It is opposed to far of, Mat. xv. 8. Hence this usual
phrase, far and near, Esther ix. 20.
Among persons it is applied to God in reference to
men, and to men in reference to God, James iv. 8.
God draweth nigh to us by giving unto us evidences
of his favour, especially when he hcareth our prayers.
We draw nigh to God by hearty prayer and praise,
by attending upon his word, by partaking of his sacra-
ments, by a due observation of his sacred ordinances,
by holy meditation, and by all manner of pious de-
votion.
In our drawing nigh to God, and God's drawing
nigh to us, consisteth our communion with God, which
is an high privilege and a great prerogative, especially
if we duly consider the infinite distance betwixt God
and man ; and that both in regard of God's surpass-
ing majesty, and excellency, and our meanness and
baseness ; and also in regard of his infinite holiness,
and our vile sinfulness.
This privilege we have by virtue of Christ's priest-
hood. Christ doth not only appear before God as our
priest for us, but also * maketh us priests unto God,'
Rev. i. G, that we ourselves may draw nigh to God.
It was not so under the law. Only the high priest
might go into the most holy place, and draw nigh to
the mercy-seat; yet that not at all times. Lev. xvi. 2,
but once a year, Heb. ix 7. As for the people, they
stood without, Luke i. 10. It is Christ that, by his
priesthood, halh procured this liberty for us to draw
nigh to God.
Let us therefore go boldly to the throne of grace.
See Chap. iv. IG, Sees. G2, G3.
Sec. 89. Of the resolution of Heb. vii. lG-19.
Ver. IG. Who is made, not after the law of a carnal
commandment, but after the j)Ower of an endless life,
17. For he testijidh, Thou art a priest for ever, after
the order of Melchisedec.
18. For there is verily a disannulling of tlie com-
mandment going before, for the weakness and unprofit-
ableness thereof.
19. For the law made nothing perfect, but the bring-
ing in of a better hope did; by the which we draw nigh
unto God.
In these four verses the pre-eminency of Christ's
priesthood above the Levitical priesthood is proved.
Hereof are two parts :
1. The insufficiency of the Levitical priesthood.
2. The all-sufficiency of Christ's priesthood.
These two are so opposed, as wherein the insuffi-
ciency of the former is manifested, the sufficiency of
the latter is demonstrated ; and that to shew, that by
. this latter a supply is made of whatsoever is wanting
in the former.
The insufficiency of the Levitical priesthood is proved
by three arguments ; and the all-sufticiency of Christ's
by as many.
The first argument to prove the former point is
taken from the law after which it was made. It was
a laiu of a carnal commandment.
The latter point is proved,
1. Generally, by denying it to»be after that law, not
after, &c.
2. By affirming another law, which is styled the
poicer. This is both illustrated and confirmed.
The illustration is taken from the end of it, life,
and amplified by the continuance of it, endless.
The confirmation is from a divine testimony, ver. 17.
This is, 1. Generally hinted thus, for he testifeth.
2. Particulai'ly exemplified. Tliou art a priest, kc.
Hereof see Chap. v. G, Sec. 31.
The second argument to prove the insufficiency of
the Levitical priesthood is taken from the abrogation
of it. This is,
1. Expressed thus. There is verily a disannidling
of the commandment.
2. Confirmed by two epithets ; which are,
(1.) Expressed in these words, weakness and un-
profitableness.
(2.) Confirmed by failing in the main end thereof,
which was to make perfect, the law made nothing per-
fect.
Another argument to prove the sufliciency of Christ's
priesthood is taken from the abihty thereof to do
what the other priesthood could not.
This is,
1. Generally intimated in this particle of opposi-
tion, but.
2. Particularly expressed ; and that two ways,
(1.) By a description of Christ's priesthood.
(2.) By a dcclai'ation of a privilege thereof.
Vee. 20-22.]
GOUGE ON HEBREWS,
137
Christ's priesthood is described,
1. By substituting it in the room of the other priest-
hood, implied under this word, bringing in; and ampli-
fied by the object thereof, a letter hope.
The privilege is access to God, by the which we
draw near to God.
Sec. 90. Of observations raised out of Heb. vii.
16-19.
I. Christ was ordained a priest. This is comprised
under this jDhrase, who is made. See Sec. 80,
II. Christ was not such a priest as the Levitical
priests were. This is the intent of this negative, not
after the law. See Sec. 80.
III. The Levitical priesthood had a law for it. This
is taken for granted in this phrase, after the law.
See Sec. 80.
IV. The ordinances about the Levitical priesthood
were carnal. The commandment, which is here said
to be carnal, comprised those ordinances under it.
See Sec. 81.
V. Christ' s priesthood was loith power . This phrase,
after the poiver, being meant of Christ's priesthood,
intendeth as much. See Sec. 83.
VI. The end of Christ's priesthood was life ; even
to bring men to life. It is therefore styled, the
poiver of life. See Sec. 83.
VII. The life ivhich Christ brings is everlasting.
This epithet, endless, intends so much. See Sec, 83.
VIII. A divine testimony is a sufficient proof.
See Sec. 84.
IX. Christ is a priest after the most excellent order ;
even after the order of Melchisedec. See Sec. 84.
[Of other doctrines arising out of this testimony.
See Chap. v. 6, Sec. 32.]
X. The laio about the Levitical 'priesthood is abro-
gated. This is here affirmed with a note of assevera-
tion. For there is verily, &c. See Sec. 85.
XI. The ceremonial law ivas weak.
XII. The ceremonial law was unprofitable.
These two are expressly affirmed to be so. See
Sec. 85.
XIII. No 2^erfection can be attained by the laic.
This is expressly affirmed. See Sec. 86.
XIV. Christ's priesthood succeeded in the room of the
Levitical priesthood. The emphasis of this word, the
brivging in, imports thus much. See Sec. 87.
XV. CJirist's priesthood is the ground of hope.
Therefore it is said to be the bringing in of hope. See
Sec. 87.
XVI. Hope of Christians is better than the hope of
the Jews icas. This comparative, better, intends as
much. See. Sec. 87.
XVII. We may draw nigh to God. This is here
taken for granted. See Sec. 88.
XVIII. Christ's priesthood is the means of our draw-
ing nigh to God. This phrase, by the which, hath
reference to Christ's priesthood. See Sec. 88,
Sec. 91. Of the meaning of ver. 21.
Ver. 20. A}id inasmuch as not without an oath he
was made priest :
21. [For those priests were made without an oath;
hut this ivith an oath, by him that said unto him, The
Lord sware, and tvill not repent, Thou art a p)riest fur
ever, after the order of Melchisedec :)
22. By so much was Jesus made a surety of a better
testament.
A third argument to prove the excellency of Christ's
priesthood above the Levitical, see Sec. 1, is taken
from the different manner of instituting the one and
the other. Christ's institution was more solemn than
the Levites'. Theirs without an oath, Christ's with
an oath.
The argument may be thus framed.
That priesthood which is established by an oath is
more excellent than that which is without an oath ;
But Christ's priesthood is with an oath, and theirs
without, therefore, &c.
The proposition is implied by the inference of the
22d verse on the 20th, for the 21st verse is included
in a parenthesis.
Both parts of the assumption are expressly set
down in verse 21.
The copulative conjunction kui, and, joineth argu-
ments, and sheweth that this is another argument to
prove the point in hand.
This relative phrase, xa&"6<!ov, inasmuch, hath refer-
ence to the first clause of the 22d verse, which is a
correlative ; and both may be thus joined together,
inasmuch, by so much. ' Inasmuch as not without an
oath, by so much is Jesus,' &c.
These two negatives, ov, not, %coc/g, without, in-
tend a strong affirmation. See Chap. iv. 13, Sec. 76.
It is here taken for granted that Christ was most
solemnly instituted a priest, even by an oath, the
oath of God himself; which is the greatest and most
solemn manner of institution that can be.
God's oath importeth two things.
1. An infallible certainty of that which he sweareth.
See Chap. vi. 18, Sec. 140.
2. A solemn authority and dignity conferred upon
that which he instituted by oath.
Great and weighty matters of much concernment
use to be established by oath. Hereby it appeareth,
that Christ's priesthood is a matter of great moment,
and of much concernment. This will appear the more
evident, if we consider the person who was priest, the
ends why he undertook the function, and the benefits
which accrue from thence.
1. The person was the greatest that could be, ver.
28, Chap. i. 3, therefore he is fitly called, * a great
High Priest,' Chap. iv. 14.
2. The ends of Christ's priesthood were very weighty,
and that in reference to God and man.
To God, for manifestation of his perfect justice,
infinite mercy, almighty power, unsearchable wisdom.
138
GOUGE ON HEBREWS.
[Chap. VIT.
and other divine attributes, which never were, nor
ever can be so nianiftsted, as in and by Christ's priest-
hood.
To man, that God's wrath mi^^ht be averted, his
favour procured, man's sin purged, ho freed from all
evil, and brought to eternal happiness.
8. The benefits of Christ's priesthood are answer-
able to the foresaid ends. For what Christ aimed at,
he eil'ectcd to the full; and all for man's good.
1. That little which hath been noted, and that much
more which might be observed about Christ's priest-
hood, much aggravateth all those errors, which are
about that function of Christ. Such are most of the
controversies betwixt us and papists. God speaks to
his Son as God and man; yet papists say, that Christ
is a priest only in his human nature. God saith to
his Son in the singular number, speaking to him alone,
' Thou art a priest,' yet they make many priests. God
made him a priest after the order of Melchisedec, who
was without father and mother, &c. ; yet they make
ordinary sons of men to be after that order. God
makes his son a priest for ever ; yet they substitute
others in his room. God gave him to offer up but
one sacrifice, and that but once ; they every day offer
up many sacrifices in their mass. God gave him to
oflfer np himself; but they ofler up bread and wine
upon pretence that it is the bod}' and blood of Christ.
Christ's sacrifice was a bloody sacrifice; they style
theirs an unbloody sacrifice.
2. The weightiness of Christ's priesthood should
stir us up the more to search into that mystery, that
we may be the better acquainted therewith, and re-
ceive the greater benefit thereby.
These last words, he was made priest, are not in the
original; 3-et fitly added by our translators, to make
up the sense, which is better understood in the Greek
than in our English.
Sec. 92. Of the meaning of\er. 21.
The apostle, before he concludes the main point,
setteth down, within a parenthesis, a proof of the
argument; and that it may appear, that his main drift
is to advance Christ his priesthood above the Leviti-
cal, he premiseth this, that ' those priests were made
without an oath,' 6/ /xb ^ws/s bixu/xoaiu;, so as they
were not instituted after so solemn a manner as Christ
was.
Olij. Ho bringeth no proof for it.
Alls. By alleging an express testimony for the
aflarmative, concerning the manner of instituting
Christ's priesthood, he implicth that there was no such
matter concerning the Levitical priesthood ; and there-
upon he might well conclude that they were ordained
without an oath. If we thoroughly search all those
scriptures where mention is made of instituting
priests, we shall find no hint of any oath.
The first institution of those priests is set down,
Exod. xxviii. 1, &c. The manner of consecrating
them, Exod. xxix. 1, Sec. 1'he confirmation of the
high priest's office to Phiuehas, and his seed for ever,
Num. XXV. 13. Yet in none of those places is any
mention of an oath.
Olij. This is but a negative argument.
Ans. In such things as the Holy Ghost hath set
down every particular that is requisite to be known,
a negative argument holdeth good. See Chap. i. 5,
Sec. 46.
That which was taken for granted in the 20th verse,
is here expressed, in these words, 6 di /zera oszuiMonlag,
hut this luith an nalh; and it is confii-med in the words
following.
The confirmation is taken from a divine testimony.
This testimony is,
1. In general hinted, thus, bia, toZ Xsj/oitcj, "by him
that said to him.
2. Particularly expressed, in the words following.
In the general, this relative him is twice used.
The first in this phrase, bid to\j, bij Iiim, hath re-
ference to God the Father. The other in this phrase,
crgos auTov, to him, to God the Son. ' The Lord said
to my Lord,' saith David, Ps. ex. 1. See Chap. v. 6,
Sec. 28.
The particular testimony is in these words, The
Lord sware, &c.
Of God's swearing, sec Chap. vi. 13, Sec. 97.
How God doth add dignity and authority to that
which by oath he instituteth, see ver. 20, Sec. 91.
It is further said of God, oh ij.iraii,i'Krfir,6iTai, he uill
not repent. To repent, in Greek and Latin, doth
signify, to change one's mind and counsel. That God
doth not, that God will not repent, see Chap. vi. 18,
Sees. 133, 136.
God is here said not to repent, to confii'm the ever-
lastingness of Christ's priesthood.
He addeth this clause, sli rov aiXiva, for ever, because
God will never repent his establishing his Son to be
a priest.
The gifts which God will continue in his saints are
styled, ' gifts without repentance,' a.fxsra/ji,s}.r,-a, Piom.
xi. 29. Repentance itself, which is true and sound,
is styled ' repentance not to be repented of,' /xirdvoiav
d/j.iraiM}.rirov, 2 Cor. vii. 10. This clause, therefore,
a7id uill not repent, being added to God's swearing,
giveth proof that God's oath is immutable and inviol-
able. See Chap. vi. 18, Sec. 1-10.
Of this testimony, * thou art a priest for ever after
the order of Melchisedec,' see Chap. v. 6, Sees. 28-
30.
Sec. 93. Of CJirist as surety.
Ver. 22. By so much tvas Jesus made surety of a
better Testament.
In this verso the main point is concluded, namely,
that Cln-ist's priesthood is more excellent than the
Levitical. It is laid down compai'atively, thus, xara
ToaoZrov, by so much ivas Jesus, itc. This phrase, by
Ver. 20-22.]
GOUGE ON HEBREWS.
1S9
so much, hath reference to the 20th verse, and shew-
eth that hy hoiv much that which is established with
an oath is better than that which is estabhshed with-
out an oath, so much more excellent is Christ's priest-
hood than the Levitical.
Because that which foUoweth concerning Christ's
suretyship tendeth much to our salvation, the apostle
useth this title, Jesus, which signifieth a saviour.
Hereof see Chap. ii. 9, Sec. 73.
Whom he hath hitherto styled priest, he here calleth
surety ; for a priest is for men in things pertaining to
God ; he stands betwixt a creditor and debtor, which
is the part of a surety.
The Greek word 'iyyuog, translated surety, is but this
once used in the New Testament ; but in other Greek
authors it is frequently used for one that undertaketh
for another. The root out of which this word sprout-
eth, in general signifieth a part of man's body, and in
particular, the hand (t-o yj7ov, mevibrum, manus).
For sureties were wont to strike hands with the party
to whom they bound themselves. Hereunto the wise
man alludeth, where he saith, ' If thou be surety for
thy friend, if thou hast stricken thy hand,' Prov. vi. 1.
Others take the notation from a noun, yori, she
yri, terra, that signifieth earth, which is firm and fast
fixed ; for a surety is fast bound and tied. Hereupon
saith a wise man to a surety, ' Thou art snared, thou
art taken,' Prov. vi. 2.
This office, a surety, being applied to Christ, shew-
eth that he hath so far engaged himself for us, as he
neither can nor will start from his engagement ; earth
may sooner be removed than he not perform his en-
gagement. He hath undertaken for all that can be
required of us, or desired by us. There is another
word, fiiSiTTig, applied to Christ, and translated
mediator, chap. viii. 6, which in general intendeth as
much. But this word is the more emphatical.
As mediator, Christ standeth betwixt God and man,
to make intercession to God for man, and to declare
God's will to man.
As surety, he engageth himself for man to God, and
for God to man.
For man to God, Jesus undertaketh for what can
be required of man.
For God to man, he undertaketh for what can be
desired of God.
We ought therefore in this respect duly to consider
both what may be required of man, and what may be
desired by man.
Two things are required of man.
1. A perfect fulfilling of all righteousness according
to the tenor of the law.
2. Full satisfaction for every transgression.
1. That Christ might fulfil all righteousness, he
was * made under the law,' Gal. iv. 4, by a voluntary
subjection of himself thereunto ; and being under the
law he fulfilled all righteousness, Mat. iii. 15. That
this he did for us, is evident by this phrase, ' By the
obedience of one shall many be made righteous,' Rom.
V. 19 ; and by this, ' we are made the righteousness
of God in him,' 2 Cor. v. 21.
2. That Jesus might make full satisfaction for all
our sins, ' he was made a curse for us, whereby he
hath redeemed us from the curse of the law,' Gal. iii.
13. All his sufterings were for us.
All that can be desired of God by man, is mercy
and truth. Mercy in regard of our misery, truth in
reference to God's promises.
That which moved Christ to engage himself as a
surety for us was his respect to God and man.
To God, for the honour of his name. Nor the
mercy, nor the truth, nor the justice of God had been
so conspicuously manifested if Jesus had not been our
surety.
2. To man, and that to help us in our succourless
and desperate estate. No creature would, or if any
would, could it discharge that debt wherein man stood
obliged to the justice of God.
1. This is an evidence of the endless love of Christ.
We count it a great evidence of love for a friend to be
surety for us, when we intend no damage to him there-
upon. If a friend be surety for that which he knoweth
the principal debtor is not able to pay, and thereupon
proposeth to pay it himself, this is an extraordinary
evidence of love. What is it then if he engage his
person and life for his friend ? ' Skin for skin, yea,
all that a man hath will he give for his life,' Job ii. 4.
If a friend, to free a captive, or one condemned to
death, do put himself into the state and condition of
him whom he freeth, that would be an evidence of
love beyond all comparison. But if the dignity of
Christ's person and our unworthiness, if the great-
ness of the debt and kind of payment, and if the
benefit which we reap thereby, be duly weighed, we
shall find these evidences of love to come as much be-
hind the love of Christ as the light of a candle
cometh short of the light of the sun.
2. Christ's suretyship is a prop to our faith. It is
as sure a ground of confidence as can be. By virtue
hereof, we have a right to appeal to God's justice ; for
this surety hath made full satisfaction, and to exact a
debt which is fully satisfied, is a point of injustice.
Quest. Why then do saints appeal from the throne
of justice to the seat of mercy ?
Ans. In regard of themselves, and their manifold
pollutions and imperfections. In this respect they
cannot abide the trial of God's justice. But in
confidence of that full satisfaction which Christ hath
made, they dare and do appeal to God's justice. This
is an especial means to settle troubled consciences.
A debtor that hath a surety that is able and willing to
pay his debt, yea, who hath fully paid it, fears not
his creditor.
Sec. 94. 0/the better covenant or testam,ent.
The subject whereabout Christ's suretyship is exer-
uo
GOUGE ON HEBREWS.
[Chap. VII.
cised, is here styled oiuOr,y.riZ, testament. Indeed the
Greek word so traushited is oft put for a testament,
as Mat. xxvi. 28; Gal. iii. 15 ; Heb. ix. IG, 17.
The derivation of the word doth also imply as much ;
for it is derived from a verb, BiaTiJsfj^ai, testor, testa-
viento statuo, that signifieth among other acceptions,
to dispose of a thinrf Inj uill. But that Greek verb
doth also signify to make a covenant,' and from that
signification, the Greek noun here used may be trans-
lated a covenant ; and so it is most usually taken in
the New Testament, Luke i. 72 ; Acts iii. 25, vii. 8 ;
Rom. xi. 27 ; Ileb. viii. G.
There is another Greek word, euvdrixri, pactum,
ftrdiis, which, by other authors, is used for a covenant,
but not in the New Testament.
The Hebrew woi'd, rm3, fo'dus (a ITi^ elcr/it.,
1 Sam. xvii. 8),^ doth properly signify a covenant, as
i.s evident by the notation thereof. The LXX (whose
phrase and style the penmen of the New Testament
do much follow), do translate that Hebrew word which
properly signifieth a covenant, with the Greek word
that is here used in this text.
In this place the word covenant seems to be the
more proper ; for the oflice of a surety hath a more
fit relation to a covenant than to a testament. Yet I
will not deny, but that which is a covenant in matter,
and in the manner of making it, may in regard of the
confirmation thereof by death, be a testament. Thus
that which in the Old Testament was a covenant, by
the death of Christ, may in the New Testament be
styled a testament.
Quest. "Wherein lieth the difi'erence betwixt a cove-
nant and a testament ?
A7is. 1. A covenant is an agreement between two, at
least. A testament is the declaration of the will of
one.
2. The two, or more, between whom a covenant
passeth, must be all living. A testament receivctb
force by the death of him that made it.
8. A covenant is ratified by the mutual consent of
all that make it, on every side. A testament is rati-
fied by the will only of him that made it.
4. A covenant useth to be made on conditions on
both sides. A testament is made upon the mere
favour and grace of the testator.
' AiecTihirfai liafriKnv, pacisci fcGtlus, Acts iii. 25.
* In f(u(krilius sancieiulis Boleut psso sclcctro personro,
CDnditiones, alireque circuinstantia). mi edit, 2 Sam. xiii 6,
]0. In focderibiis paciscendis solebant epulari, Gen. xxvi.
:iO. et xxxi. 46, rT"13 fransposita litora a 103 divi.'<it.
Nam ffcdcra olim flebant dividendis sacriiiciis, (Jen. xv. 10;
Jer. xxxiv. 18, 19. Livius Hist., Dec. 1, lib. 1, de more
feriendi foederis. ' Si poi)ulus Rum. defexit dolo raalo, tu
Jupiter sic ferito, ut ego iiiinc porcum feriam. Id ubi dixit,
sacerdns. porcum saxo silice percussit.' nn3 sa^pe jungitur
cum n"l2 percussit. Nam fu'dero incumlo solebant coni])lo-
dere manus ; seu jungeredextras, .Job xvii. 3. n*"l3 et T\'\2
ta^pe junguntnr, Kxod. xxxiv. 10, 12, 15, 27, et n"'"l2 intelli-
getur cum m3 expriraitur, 1 Sam. xx. IG, 1 Kings viii. 9.
The covenant or testament here mentioned is called
better, in reference to the covenant that was made
under the Lcvitical priesthood ; not in the matter,
but rather in the form and manner of delivering it ;
not in the substance, but rather in certain accidents
or circumstances ; which are these :
1. A more clear manifestation thereof by the gos-
pel, Eph. iii. 5.
2. A most sure ratification of it by the death of
Christ, Heb. ix. 15.
3. A more mighty operation by the work of God's
Holy Spirit, accompanying the ministry of the gospel,
2 Cor. iii. G.
Sec. 05. 0/ the resolution and observations of Heb.
vii. 20-22.
Ver. 20. And inasmuch as not without an oath he
was made priest :
21. {For those priests were made without an oath ;
but this with an oath by him that said unto him, The
Lord sware, and ivill not repent, Thou art a priest for
ever, after the order of Melchisedcc.)
22. By so much was Jesus made a surety of a better
testament.
These three verses contain a proof the solemnity of
Christ's priesthood above the Levitical priesthood.
Hereof are two parts : 1, the kind of solemnity ;
2, the kind of proof.
The solemnity is set down two ways : 1, simply;
2, comparatively.
The simple consideration sheweth how Christ was
instituted.
Therein observe, 1, the substance ; 2, the conse-
quence, ver. 22.
In the substance is noted, 1, the manner of express-
ing the point.
2. The matter whereof it consisteth.
The manner is set out, 1, by a relative expression,
thus, in as much, by so much.
2. By a double negative, not without.
The comparative consideration manifesteth a difi"er-
ence betwixt the institution of the Levitical priest-
hood and Christ's, that tvithnut, this with an oath.
The proof is by a divine testimony, which is,
1. Intimated, in this phrase, by him that said unto
him.
2. Expressed. In the expression there is,
1. The kind of proof ; 2, the thing proved.
The kind of proof is, 1, propounded in this phrase,
the Lord sicare.
2. Amplified by the inviolableness thereof, thus,
and irilt not repent.
The thing proved is the excellency of Christ's priest-
hood. Herein,
1. The person deputed, thou art.
2. The function whereunto he is deputed. This is,
1. Propounded, in this word priest.
2. Illustrated, and that two ways :
Ver. 23, 24.]
GOUGE ON HEBREWS.
141
(1.) By the kind of priesthood, after the order of
Melchisedec.
(2.) By the continuance thereof, /o>- ever.
The consequence is, 1, hinted in this phrase, by so
much was.
2. Expresed herein, (1.) the person, Jesus ; (2.)
the office.
The office is set out, 1, by the kind of it, surety.
2. By the subject whereabout it is exercised.
The subject is, 1, simply propounded in this word
testament.
2. Comparatively amplified in this word better.
Doctrines.
I. Christ icas solemnly ordained a priest. This is
implied in this relative connection, inasmuch as. See
Sec. 91.
II. The solemnity whereby Christ vms instituted a
priest ivas an oath. This is also plainly expressed.
See Sec. 91.
III. The Levitical priesthood was instituted a priest
without an oath. This is also plainly expressed. See
Sec. 92.
IV. The Levitical priesthood was not tidth such so-
lemnity ordained as Christ's. That without an oath,
this with an oath.
V. A divine testimony is a sound proof. Such a
proof is here produced. See Sec. 92.
VI. God in weighty matters sweareth. A particular
instance is here given. See Sec. 92.
VII. God repenteth not of that which he sweareth.
So much is here expressed. See Sec. 92.
[Of other doctrines concerning this testimony, see
Chap. V. 6, Sec. 32.]
VIII. Christ is a Saviour. He is Jesus. See Sec.
93.
IX. Our Saviour is our surety. For Jesus is a
surety. See Sec. 93.
X. Jesus is a surety of the covenant betwixt God
and man. This is the testament here mentioned. See
Sec. 94.
XI. The covenant made with Christians is better
than that which was made %inth the Jeios. The compa-
rison in this word better is betwixt Christians and
Jews. See Sec. 94.
Sec. 96. Of the meaning of the 2Sd verse. Heb. vii.
23, 24.
Ver. 23. And they truly vjere many priests, because
they were not suffered to continue by reason of death.
24. But this man, because he continueth ever, hath
an unchangeable priesthood.
In these two verses there is a fourth argument to
prove the excellency of Christ's priesthood above the
Levitical. See Sec. 1.
The argument is taken from the different condition
of the one and other persons. Christ ever endureth.
They did not so.
The argument may be thus framed :
He that ever remaineth, to execute his office him-
self, is more excellent than they who are forced by
death to leave their office to others;
But Christ ever remaineth, &c. And the Levites
were forced by death to leave their office to others ;
therefore Christ was more excellent.
The copulative particle xai, and, whereby these
verses are knit to the former, sheweth that these
verses contain in general the same matter that the
former did.
Of the adverb fisv, translated truly, see ver 5,
Sec. 37.
This numeral adjective •rXilovsg, many, may imply
many priests together ; because one was not able to
perform all the offices appertaining to the priesthood.
Or it may be taken of many successively, one after an-
other, because one could not ever remain in that
office ; but as one died, another must come in his
room.
Both these were points of infirmity, and in both
Christ excelled the Levitical priests ; for he alone
did all that his priesthood required. No creature
afforded any assistance or help unto him. And he
ever liveth, so as he needeth no successor. The cir-
cumstances of the text do plainly demonstrate, that the
latter is here especially intended ; for the apostle
himself rendereth this reason why * they were many
priests, because they were not suffered to continue,' &c.
This phrase they were not suffered, is the interpreta-
tion of one Greek word -KMXxjiB&ai, which signifieth to
hinder, Luke xi. 52 ; ov forbid, Markix. 38. So here
they are forbidden by death, or hindered ; death, as
an injurious lord, forbids men always to abide here,
and hinders them in their work.
The verb 'naoanihiiv, translated to continue, is a com-
pound. The simple verb signifieth to remain. This
compound hath an emphasis, which the Latin ex-
presseth with a like composition, permaneo ; but our
English, with these words, abide, 1 Cor. xvi. 16 ;
continue, James i. 25. Death suffers them not to abide
or continue on earth for ever, no nor very long. See
Sec. 97.
Sec. 97. Of priests subject to death.
By the foresaid explanation of the verse, it is evident
that priests under the law were subject to death.
There needs no proof of the point. Ex^^erience hath
confirmed the truth thereof. For where now are any
of them ? Are they not all dead ?
1. They were sons of Adam, and therefore subject
to that doom which was denounced against him. Gen.
iii. 19.
2. Sin was in them. They brought it into the
world, and retained it while they lived in the world,
Rom. V. 12, 1 Kings viii. 46.
Of applying this to ministers, see ver. 8, Sec. 51.
Priests under the law had a great privilege, yet it
exempted them not from death, neither doth any out-
It2
GOUGE ON HEBREWS.
[Chap. YII.
•ward privilepe : ' Do the prophets live for ever ?'
Zech. i. 0. Where are the patriarchs ? Where kings,
where other great ones ? It is appointed unto rueu,'
none exceptcil, ' once to die,' Heb, ix. 27.
Should outward privileges exempt men from death,
they would puU'theui up too much. Ilezckiah having
assurance of fifteen years' continuance on earth, ren-
dered not again, according to the benefit done unto
him, for his heai't was lifted up, 2 Kings xx. 6, 2 Chron.
xxxii. 25.
This may be a good warning to such as are advanced
above others, whether kings, nobles, rich, magistrates,
masters, or others.
Though those priests were as other men, subject to
death, be.»>idcs other infirmities, yet that was no im-
pediment to that function whereunto God had called
them, so long as God was pleased to preserve them on
earth. Though they were taken from among men, and
so as other men, yet they were for men in things
pertaining to God, Heb. v. 1. The like may be
said of prophets, ministers, magistrates, and other
sorts.
God who appointeth them their place, giveth them
power to do their work. When God made Saul king,
bo pave him ' another heart,' 1 S;im. v. 9. When, by
God's appointment, there were seventy elders chosen
to assist Moses, the Lord gave ' the spirit of Moses'
unto them. Num. xi. 25. God maketh ' able ministers
of the New Testament,' 2 Cor. iii. 6.
This is a gi-eat encouragement to those who are
deputed according to God's word to any function.
It also warneth others more to consider the special
function of men than their common condition.
That which is here noted of the power of death, that
it ' sulfers not men to continue,' shews that there is no
hope of ever abiding here. He that well knew this
eaid, ' Here have we no continuing city,' Heb. xiii. 14.
This is for the comfort of believers, but for terror
to the impenitent.
Believers have a better place provided for them,
where they shall ever be.
Impenitents shall have another place, where they
shall receive the just desert of their sins, even easeless
and endless torments.
This clause, they were many priests, is a consequence
following upon the foresaid mortality of priests, and
sheweth that among men it is needful that a succession
of ministers be nourished for continuing God's service.
To this end governors of families succeeded one another,
as Isaac succeeded Abraham. Afterwards sons of
priests succeeded one another, as Eleazcr succeeded
Aaron. There were after that schools and colleges
of prophets to train up the younger to succeed the
elder, as they should be taken away, 1 Sam. xix. 20,
2 Kings ii. 3, 5, and vi. 2, and xxii. 14. These were
as nurseries. Commendable in this respect is their
care, who have erected schools and colleges, which
ought to bo continued and prayed for.
Sec. 98. Of Christ's enduring ever.
It was a deficiency and imperfection which was be-'
fore noted of the mortality of the legal priests, therefore
the apostle settcth out Christ in a contrary condition,
as appears by this conjunction of opposition bi, hut,
which is frequently so used in the Proverbs.
The Greek particle 6, here translated this man, is
not the same that was so translated ver. 4, Sec. 31.
It is here a single article, which signifieth he.
The continuance of Christ, here intended and ex-
pressed under this word [liMu, endureth, is not to be
taken as that continuance which was denied to the
priests in the former verse, namely, here on earth ;
for Christ did not here ever endure ; but of a con-
tinuance where he may exercise his priestly function,
and that is in heaven.
The other priests' functions was to be exercised on
earth.
Of the phrase hg -ov aJouva, translated ever, see Chap.
V. G, Sec. 29. That which is here said of Christ
enduring ever, is applied to him, as he was man, and
mediator betwixt God and man, and priest for men
in things appertaining to God. Thus is * Jesus
Christ the same yesterday, and to-day, and for ever,'
Heb. xiii. 8.
' The son abideth for ever,' John viii. 35. So clear
was this point that the adversaries of Christ could
sa}^, ' We have heard out of the law that Christ abideth
for ever,' John xii. 34.
His human nature being united hypostatically to
the divine nature, it was not possible that he should
be holden of death, Acts ii. 24.
Olj. Christ did die, Mat. xxvii. 50.
Aus. 1. It was no forced death, but that whereunto
he voluntarily subjected himself, John x. 18; for,
when it pleased him, he took up his life again, John
ii. 19, Piom. i. 4.
2. He continued under the power of death but three
days.
3. Christ's death was a part of the execution of his
priestly function, so as it caused no intermission of his
ofiice.
4. Christ being raised from the dead, dieth no
more : ' Death hath no more dominion over him,'
Rom. vi. 9. This is he that saith of himself, ' I am
he that livcth, and was dead ; and behold I am alive
for evermore,' Ecv. i. 18. This is the enduring ever,
whereof the apostle here speaketh.
1. Great ground of confidence hence ariseth. It
was the ground of Job's confidence, that his Redeemer
lived, Job xix. 25. By reason of the mystical and
spiritual union that is betwixt Christ and his believers,
they may rest upon it, that so long as the head
liveth, the members shall not be utterly destroyed.
' Because I live, ye shall live also,' saith Christ, John
xiv. 19;' God hath given unto us eternal life, and this
life is in his Son,' 1 John v. 11 ; ' Your life is hid
with Christ in God,' Col. iii. 3.
Ver. 23, 24.]
GOUGE ON HEBREWS.
143
2. The apostle layetli clown this as a special point,
wherein we should be like unto Christ, Eom. vi. 11.
For this end we must labour to feel the life of Christ
in us, Gal. ii. 20. And we must nourish the spirit
of Christ in us, Kom. viii- 11.
3. This is a forcible motive to draw us to Christ,
and to make us hold close unto him, and never depart
from him. Christ being the living G-od, is to be
trusted in, 1 Tim. iv. 10, and vi. 17. Peter and the rest
of the disciples would not depart from Christ, because
he had ' the words of eternal life,' and was * the Son
of the living God,' John vi. G8, 69. We cannot go
from him, but to death and damnation.
4. On this ground we need not fear man, for * his
breath is in his nostrils,' Isa. ii. 22. Hezekiah was
encouraged against the railings of a potent enemy,
because he reproached the living God, Isa. xxxvii. 17.
Sec. 99. Oj the unchanrjeahleness of Christ's priest-
hood.
An especial consequence that followeth upon Christ's
abiding ever is thus expressed, he hath an unchancje-
ahle priesthood.
Of the Greek word ispms-jv/j, translated priesthood,
see ver. 11, Sec. 61.
The adjective a'^uDdZarov, ti'anslated unchaufieahJe,
is here only used in the New Testament. It is a
double compound. The simple verb, jSaivu, vado,
whence it is derived, signifieth to r/o. The first com-
pound, 'TTapaQdiv'yj, trausr/redior, to go or pass over.
This compound is in the New Testament used meta-
phorically to transgress a law. Mat. xv. 2, 3, 2 John
9. This double compound is with a privative pre-
position, a. It signifieth that which cannot pass
away and perish, in which respect some translate it
everlasting ; our last English translators, unchange-
able. It signifieth also that which cannot p)ass from
one to another. This our last English translators
have noted in the margin thus, ' which passeth not
from one to another.' This I take to be here espe-
cially intended. Though both be true, yet the latter
is most proper and pertinent. It giveth proof that
the priesthood of Christ is inseparably annexed to his
own person. It cannot pass from him, nor be trans-
ferred upon another. As the meaning of the word, so
the force of the apostle's argument declares as much.
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